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The Names and Attributes of Allaah AbdurRahman Meda C
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manufactured by
The original blog can be found at http://asmawasifaat.wordpress.com/
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All rights reserved by the author. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording and/or otherwise without the prior written permission of the author. This book may not be lent, resold, hired out or otherwise disposed of by way of trade in any form, binding or cover other than that in which it is published, without the prior consent of the author. Manufactured by
on January 16, 2012
Contents
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Reward of knowing Allaah’s Names . . . . . . . . . . . . . . . The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and Attributes . . . . . . . . . . . . . . . . . . . . . . . At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh . [Audio] The Meaning of Allaahs Most Beautiful Names – by Dr. Saleh As-Saleh (rahimahullah) . . . . . . . . . . . . . . . . [Buy] Exemplary Principles Concerning the Beautiful Names and Attributes of Allaah . . . . . . . . . . . . . . . . . . . . . . Anyone who memorizes the Names of Allah will enter Jannah? . Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He) . . . . . . . . . . . . . . . . [Buy] Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-’Uthaimin . . . . . . . . . . . . . . . . . . . . . . . . [Buy] Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah – Shaykh Muhammad Ibn Saalih al-’Uthaymeen . . . . . . . . . Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah . . . . . . . . . . . . . . . . . . . . . . . . Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz . . . . . . . . . . . . . . . . . . . . . . . Actions and Attributes of Allah are Eternal (Qadimah) . . . . . Meaning of “Ahsa” in the hadith related to memorizing the 99 Names of Allaah . . . . . . . . . . . . . . . . . . . . . . . . . Muslims can acquire the Attributes which Allah likes His Servants to acquire . . . . . . . . . . . . . . . . . . . . . . . . The Status of Having Knowledge of ‘Asmaa Allaah and His Sifaat A Mind-Map Summary of Aqidah at-Tadmuriyyah of Shaykh ul-Islaam Ibn Taymiyyah . . . . . . . . . . . . . . . . . . . . . ilhad regarding the Names of Allah, the Most High and its types The Names of Allah Are Tawqeefiyyah (Restricted to Textual evidence) . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
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Sharh Aqidatul-Wasitiyyah of al-Fawzan . . . . . . . . . . . . . Great Effects of knowing the names and attributes of Allaah upon the servant’s life . . . . . . . . . . . . . . . . . . . . . . . Are the Names of Allaah Limited to 99 or Are They Limiteless ? [Audio] The Names and Attributes of Allaah – by Umar Quinn . [Audio] Explanation of Ayaatul Kursee – Shaykh Saalim at-Taweel [Audio] Benefits of talking about Allah being above the Creation! – Shaykh Saalim at-Taweel . . . . . . . . . . . . . . List of Names of Allah with the Evidences – by Ash-Shaykh Yahyaa bin ‘Alee Al-Hajooree . . . . . . . . . . . . . . . . . . The Status Of Knowledge Pertaining To The Names And Attributes Of Allah Sub’hanahu Wa Ta’ala . . . . . . . . . . . . Allaah’s Attribute of Descent . . . . . . . . . . . . . . . . . . . The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things – Sheikh Al-Albanee . . . . Glorifying Allah the Exalted by mentioning His Names and Attributes (Surah Al-Hashr) . . . . . . . . . . . . . . . . . . . . The Attribute of Laughing . . . . . . . . . . . . . . . . . . . . The claim that there are only twenty Attributes of Allah . . . . . Hadeeth al-Qudsi is the speech of Allaah in wording and meaning Ruling Concerning the Papers that Contain the Name of Allah . The Attribute of Al-Wujud (Existence) . . . . . . . . . . . . . . The meaning of the Hadith “Allah created Adam in His Image” . Allah is not Imageless . . . . . . . . . . . . . . . . . . . . . . . Meaning of Allah’s Arsh (Throne) . . . . . . . . . . . . . . . . Al-Mujeeb (The One Who Responds) . . . . . . . . . . . . . . 82 of Allaah’s Names Mentioned Explicitly in the Book and/or the Sunnah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool – Shaykh Albaanee . . . . . . . . . . . . . . . . . . . Ad-Dahr (time) is not one of the Names of Allaah . . . . . . . . Al-Mannan is one of the Most Beautiful Names of Allah . . . . Al-Rashid is not one of the Names of Allah (Exalted be He) . . . “The Hand of Allaah is over their hands” . . . . . . . . . . . . . [Audio] Speech of Allah – Mustafa George . . . . . . . . . . . Ruling on giving names indicating servitude to other than Allah Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens . . . . . . . . . . . . . . . . . . .
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Al-Awwal & Al-Qadeem . . . . . . . . . . . . . . . . . . . . . [Audio] Speculative Speech About Allaah is A Heretical Innovation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . [Audio] Seeing Allaah (ar-Ru’yah) in The Hereafter . . . . . . . There is nothing like Him & There is nothing that can overwhelm Him . . . . . . . . . . . . . . . . . . . . . . . . . . Nothing worthy of worship except Allaah, He is Al-Awwal, Al-Aakhir and will not Perish, nor will Pass Away . . . . . . . . The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!” . . . . . . . . . . . . . . . . . . . . . . . . . A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place . . . . . . . . . . . . . . . . . . . . . . . . . High is Allaah above what the Sufis ascribe to Him . . . . . . . Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-‘Uthaymeen . . . . . . . . . . . . . . . . . . . . . . . . . . [Audio] He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end . . . . . . . . . . . . . . . . . . . . . Al-Hayy, Al-Qayyoum . . . . . . . . . . . . . . . . . . . . . . The Name “Allaah” – By Dawood Burbank (Rahimahullah) . . The Mu’tazilites – The so-called Rationalistic Sect . . . . . . . Neither Slumber, Nor Sleep overtakes Allaah . . . . . . . . . . Al-‘Alee Al-’Atheem . . . . . . . . . . . . . . . . . . . . . . . Allaah is Al-Hakeem (The All-Wise) . . . . . . . . . . . . . . . Ar-Rabb (The Lord) . . . . . . . . . . . . . . . . . . . . . . . . Two Important Principles Concerning Allaah’s Names – Moosaa Richardson . . . . . . . . . . . . . . . . . . . . . . . . . . . . [Audio] Nothing occurs except what Allaah Wills . . . . . . . . Allaah’s Names May or May Not Include a Related Ruling or Implication . . . . . . . . . . . . . . . . . . . . . . . . . . . . Allaah’s Names Are Tawqeefiyyah . . . . . . . . . . . . . . . . Allaah is Al-Hafeeth (the Preserver) . . . . . . . . . . . . . . . Explaining the Meaning of An-Nur (The Light) – One of Allaah’s Names . . . . . . . . . . . . . . . . . . . . . . . . . . Allaah is Al-‘Afuww (the Pardoner) . . . . . . . . . . . . . . . The Names of Allaah al-Malik and al-Maleek – Abu Hakeem Bilal Davis . . . . . . . . . . . . . . . . . . . . . . . . . . . . Praiseworthy and Blameworthy “Ta-weel” . . . . . . . . . . . . Only Allaah Can Remove Harm . . . . . . . . . . . . . . . . .
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The meaning of Allaah’s ma’iyyah – Shaykh Muhammad ibn Saalih al ‘Uthaymeen . . . . . . . . . . . . . . . . . . . . . . . Benefit: Can We Attribute Anger to Allaah? – Moosaa Richardson Benefit: 99 Names of Allaah on Your Hands – Moosaa Richardson Benefit: The Du’aa – O God Help Me – Moosaa Richardson . . A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place – Moosaa Richardson . . . . . . . . . . . . . Ar-Rabb (Lord and Nurturer) and His tarbiyyah (nurturing) of His creation . . . . . . . . . . . . . . . . . . . . . . . . . . . . Verily Allaah is more merciful to His Servants than this woman is to her son . . . . . . . . . . . . . . . . . . . . . . . . . . . . By combining a Name with another, perfection upon perfection is achieved . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Calling Allah With Names That Mushrikeen Have Named Their Dieties With . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99 Names of Allaah mentioned in Sheikh ibn Uthaymeen’s Al-Qawaa‘id Al-Muthlaa . . . . . . . . . . . . . . . . . . . . . Placing a piece of cloth and people gathering around it while repeating the Name of Allah . . . . . . . . . . . . . . . . . . . Writing Allah’s Name on the car . . . . . . . . . . . . . . . . . Writing Basmalah and Allah’s Name on Ornaments and Jewellery Ruling on the Sufi way of repeating the Names of Allah . . . . . Seeing Allah in this world overtly . . . . . . . . . . . . . . . . The attribute of “the Self” of Allah . . . . . . . . . . . . . . . . Allaah heard the dispute between you both . . . . . . . . . . . . Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 09 . . . . . . . . . . . . . . . . . . . . . . . Ruling on naming someone: “Razzaq” or “Um Razzaq” . . . . . Repeating one of the Names of Allah specific number of times . Al-Khabeer (The Fully Aware, The All-Informed One) . . . . . Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) . . . . . . What is the meaning of Allaah? – Shaykh Saalim at-Taweel . . . Calling upon Allaah by His Attributes or Actions . . . . . . . . Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 05 . . . . . . . . . . . . . . . . . . . . . . . Ta’weel (interpretation) of the Mutashaabih (unclear) – Questions on Lum’atul i’tiqaad Part 07 . . . . . . . . . . . . . . Tafweed of Kayfiyyah of Allaah’s Attributes . . . . . . . . . . .
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The Kursī of Allāh – Shaykh al-Albānī . . . . . . . . . . . . . . Using the names of Allah preceded by “al”, for other than Allah Allaah’s Names are not limited to any specific number – Al-Qawaa‘id al-Muthlaa . . . . . . . . . . . . . . . . . . . . . The deviations from the correct belief (ilhad) regarding the names of Allaah – Al-Qawaa‘id al-Muthlaa . . . . . . . . . . . Allaah is Al-Muqaddim and Al-Mu’akkhir . . . . . . . . . . . . Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir (The All-Powerful) From ‘Aqeedah Course: The Haa’iyyah Poem of Ibn Abee Daawood – By Abul-’Abbaas Moosaa Richardson . . . . . . . . Al-Fattaah (The Judge, The Opener) . . . . . . . . . . . . . . .
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Reward of knowing Allaah’s Names Sunday, June 19, 2011 AbdurRahman.org
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]
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The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and Attributes Sunday, June 19, 2011 AbdurRahman.org
Question: What is the creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and Attributes? And what is the difference between a Name and an Attribute? And does affirmation of a Name necessitate affirmation of an Attribute, and (likewise) does affrimation of an Attribute necessitate affirmation of a Name? Response: C
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The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and His Attributes is affriming that which Allaah has affirmed for himself from the Names and Attributes, without: tahreef (changing/distorting a Name and/or Attribute of Allaah to other than its true meaning, i.e. from Allaah to al-Laat, and al-‘Azeez to al’Uzzah); ta’teel (denying some or all of Allaah’s Names and Attributes);
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takyeef (questioning as to ”how” (Allaah’s Name or Attribute is), i.e. How does Allaah descend, etc.?); tamtheel (to imply a similarity between Allaah’s Names and Attributes and that of His creation). And the difference between a Name and an Attribute is that a Name is that which Allaah has named Himself by; and an Attribute is that which Allaah has described Himself by. And between them is a clear difference. So a Name is that which is considered a Name of Allaah (Subhaanahu wa Ta’aala), (and that) which incorporates an Attribute. And affirmation of a Name necessitates affirmation of an Attribute. For example: al-Ghafoor
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(the Most Forgiving) is a Name, and (its affirmation) necessitates the (affirmation of the) Attribute of Maghfirah (Forgiveness); And ar-Raheem (the Most Merciful) is a Name and (its affirmation) necessitates the affirmation of ar-Rahmah (Mercy). And the affirmation of an Attribute does not necessitate the affirmation of a Name. For example: al-Kalaam (Speech) does not necessitate the affirmation of the Name al-Mutakallim (the Speaker) for Allaah. So, based upon this, the Names are more wider (in scope), since every Name encompasses an Attribute, however, every Attribute does not encompass a Name. Shaykh Ibn ‘Uthaymeen Fataawa Arkaan al-Islaam – Page 73, Fatwa No.30
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At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh Thursday, June 23, 2011 AbdurRahman.org
AT-TAHREEF In the Language – to change or alter. Technically here – to change the texts in wording or meaning. This is of 3 kinds. Altering the words so the meaning changes: e.g. What some innovators do to the Saying of Allaah in (4):164 – changing the Dammah on the last letter of ”Allaah” with a Fathah, in order to change the meaning to ”Moosaa spoke to Allaah…” C
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Altering the words with no change of meaning: e.g. changing the Dammah on the last letter of ”al Hamd” in (1):2, to a Fathah. This usually occurs out of ignorance.
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Altering the Meaning: taking the meaning of the words away from their most apparent meaning without any proof. e.g. Saying Allaah’s Two Hands means ”His Power” or ”His Blessing”. AL-TA’TEEL
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In the Language – to discharge and to make empty. Technically here – to reject or deny all or some of that which is obligatory for Allaah regarding His Names and Attributes. This is of 2 types. Complete Ta’teel – like the Jahmeeyah who deny the Attributes and some of them deny the Names. Partial Ta’teel – like the Ash’areeyah who deny some of the Attributes. The first of this Ummah to do this was Ja’d ibn Dirham. AT-TAKYEEF
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To try to describe ”how” an Attribute is. e.g. To say: How Allaah’s Hand is, is like this and that, or How His Descending is, is like this and that. Takyeef differs to Tamtheel and Tashbeeh in two ways: 01. Takyeef is to Relate How Something is, with Restriction or Not by way of resembling. While Tamtheel and Tashbeeh indicate how something is in a restricted sense, by way of a likeness or resemblance respectively. - Takyeef is more general. - All who do Tamtheel, are doing Takyeef. But vice versa is NOT the case. 02. Takyeef is Particular to Allaah’s Attributes, while Tamtheel is concerned with His Decree, Description and Self. AT-TAMTHEEL To affirm something is alike another in every way. C
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AT-TASHBEEH To affirm a resemblance in most attributes. Note: The terms Tamtheel and Tashbeeh are sometimes interchangeable. Tashbeeh is of two kinds: 01. Tashbeeh of the creation with the Creator – to affirm for the creation that which is particular to the Creator (1) Tashbeeh concerning His Rights – e.g. to say that others have the right to be worshipped alongside Allaah. (2) Tashbeeh concerning His Lordship – e.g. to say that there are other creators alongside Allaah. (3) Tashbeeh concerning His Attributes – to give others His Attributes that are particular to Him – e.g. see quoted poetry. 02. Tashbeeh of the Creator with the creation – to affirm for Allaah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation. e.g. to say that Allaah’s Two Hands are like the creation’s hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidee.
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Source : The above definitions are taken from ”Creed of Hamawiyyah”, Author: Shaikh ul-Islam Ibn Taymiyyah http://www.salafipublications.com/sps/
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[Audio] The Meaning of Allaahs Most Beautiful Names – by Dr. Saleh As-Saleh (rahimahullah) Thursday, June 23, 2011 AbdurRahman.org
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 Meaning of Allaahs Most Beautiful Names1 – by Dr. Saleh AsSaleh 2 (rahimahullah) 01 Knowing Allaah3 C
02 The Names are all Husna 14
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03 The Names are all Husna 25
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04 The Meaning of the Names 01 to 506
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05 The Meaning of the Names 51 to 667
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1 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Mean
ing_of_Allaahs_Most_Beautiful_Names 2 http://abdurrahman.org/audio/SalehAsSaleh/ 3 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_
Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__01KnowingAllaah_www.AbdurRahman.org.mp3 4 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_ Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__02TheNamesareallHusna1_www.AbdurRahman.org.mp3 5 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_ Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__03TheNamesareallHusna2_www.AbdurRahman.org.mp3 6 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_ Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__04TheMeaningoftheNames01to50_www.AbdurRahman.org.mp3 7 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_ Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__05TheMeaningoftheNames51to66_www.AbdurRahman.org.mp3
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06 The Meaning of the Names 67 to 748 07 The Meaning of the Names 75 to 1009 08 The Meaning of the Names 101 to 11210 To Allaah Belongs the Most Beautiful Names11 – by Dr. Saleh As-Saleh12 ( from Sahih Bukhari) Are the Names of Allaah Limited to 99 or Are They Limiteless13 – by Dr. Saleh As-Saleh14 ( from Sahih Bukhari)
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8 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_
Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__06TheMeaningoftheNames67to74_www.AbdurRahman.org.mp3 9 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_ Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__07TheMeaningoftheNames75to100_www.AbdurRahman.org.mp3 10 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_ Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__08TheMeaningoftheNames101to112_www.AbdurRahman.org.mp3 11 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_Hadeet h_-_Al-Bukhari_Book_of_Tawheed/Saleh-asSaleh_-_04-_To_Alla ah_Belongs_the_Most_Beautiful_Names_www.AbdurRahman.org.mp3 12 http://abdurrahman.org/audio/SalehAsSaleh/ 13 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_Ha deeth_-_Al-Bukhari_Book_of_Tawheed/Saleh-asSaleh_-_05_Are_the_Names_of_Allaah_Limited_to_99_or_Are_They_Limite less_www.AbdurRahman.org.mp3 14 http://abdurrahman.org/audio/SalehAsSaleh/
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[Buy] Exemplary Principles Concerning the Beautiful Names and Attributes of Allaah Thursday, June 23, 2011 AbdurRahman.org
Title : Exemplary Principles (al-Qawaa’idul-Muthlaa) Concerning the Beautiful Names and Attributes of Allaah Author: Shaykh Muhammad Ibn Saalih al-‘Uthaymeen Translated by: Moosa Richardson Paperback: 280 Pages Published: July 2003, Oct. 2009. Buy Here15
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The pristine beliefs of the early Muslims are preserved in this vitally important masterpiece written by one of the most outstanding scholars of our time.
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Seven clear principles and their evidences from the Book and the Sunnah guide the reader through the confusion and false claims of the ignorant to the clarity of belief in Allaah’s Names accomplished by the righteous early scholars of Islaam. Seven more principles and their evidences follow, giving the reader firm understanding of the correct beliefs about Allaah’s Attributes. Four more principles outline the correct approach in studying the related proofs and evidences. All of this leads the reader into an enthralling series of refutations of the false notions of the Ash’aree sect, a text-by-text breakdown of how and why they went wrong in a careful and precise study of fifteen texts from the Book and the Sunnah. The beliefs of the Ash’aree sect are destroyed and the origins of their deviation are exposed for all to see. In the third section of the book, the author brings the principles with regards to the textual evidences for Allaah’s Names and Attributes. He establishes that the proofs for the Names and Attributes of Allaah are only taken 15 http://www.troid.ca/store/product.php?productid=16147&cat=0
&page=0&featured=Y
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from the Qur’aan and the Sunnah, whilst keeping to the apparent meanings of the texts. Towards the end of the book, the author makes a definitive distinction between Imaam Abul-Hasan al-Ash’aree and the deviant sect known as the Ash’ariyyah, along with detailed refutations of their famous arguments against Ahlus-Sunnah. The book concludes with a chapter dealing with the ruling upon the people of ta’weel and an explanation of the ma’iyyah (i.e. Allaah being with the creation) of Allaah. As an added benefit, this translated version of the book includes the Arabic texts of some of the pivotal ahaadeeth and statements of the Salaf so that the reader may memorize them. Additionally, appendices have been added listing the various authentic Names and Attributes of Allaah with evidence for Name and Attribute from the Qur’aan and the Sunnah. Lastly, it is useful to mention that this book has been widely acclaimed by the people of knowledge as a crucial text needed for understanding the belief of Ahlus-Sunnah in Tawheedul-Asmaa’ was-Sifaat; and at the head of these people of knowledge who have commended this book is Shaykhul-Islaam ‘Abdul-’Azeez Ibn Baaz – rahimahullaah. ”…A magnificent book… a clarification of the creed of the righteous Salaf concerning the Names and Attributes… great principles and collective benefits concerning the topic…” - Shaykh Ibn Baaz Additional features of this translation: Selected commentary from Shaykh Muhammad Amaan Jaamee (may Allaah have Mercy on him) and Shaykh ‘Ubayd al-Jaabiree (may Allaah preserve him) in the footnotes. A list of evidences from the Book and the Sunnah that establish the 99 Names of Allaah mentioned by the author MP3 Companion: (Pay and Download mp3) http://www.troid.org/store/product.php?productid= 18428&cat=0&page=1 [EL] Excerpts from ‘Exemplary Foundations Concerning the Beautiful Names and Attributes of Allaah’16
16 http://www.troid.ca/media/pdf/exemplaryfoundations.pdf
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Excerpts from the exemplary book al-Qawaa’idul-Muthlaa fee Asmaa’illaahi Ta’aalaa wa Sifaatihil-‘Ulaa of which it was translated and published by TROID Publications
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Anyone who memorizes the Names of Allah will enter Jannah? Friday, June 24, 2011 AbdurRahman.org
Merit of memorizing the Magnificent Names of Allah Q: The Messenger of Allah (peace be upon him) said: Allah has ninety-nine names; anyone who memorizes them will enter Jannah (Paradise). Does this mean that anyone who memorizes the Names of Allah will enter Jannah?
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A: This is one of the Hadiths that promise Jannah and speaks of virtues and good deeds. The Prophet (peace be upon him) said: Allah has ninety-nine names, one hundred less one. Anyone who learns them will enter Jannah. According to another narration: Anyone who memorizes them will enter Jannah. (Agreed upon by Al-Bukhari and Muslim) This Hadith urges us to consider carefully, ponder over, memorize and learn the Names of Allah, so that we can benefit from their great meanings, gain Khushu‘ (the heart being submissively attuned to the act of worship), obey Allah and fulfill our duty towards Him(Glorified and Exalted be He). Anyone who memorizes the Names of Allah, fulfills their duties towards Him, and shuns the major sins will be admitted to Jannah while those who commit major sins subject themselves to Allah’s Wrath and their fate is left to His Will: He may punish them or admit them to Jannah. Memorizing and learning the Names of Allah is one means to enter Jannah if a person does not commit major sins. Attaining Jannah has certain conditions that must be fulfilled and certain obstacles that must be avoided. Committing sins is one of the obstacles which prevent one from entering Jannah with those who will enter first. A Muslim who commits sins and does not repent before death will eventually enter Jannah after being punished and purified. Also, Allah may forgive and admit them to Jannah without punishment. The Prophet (peace be upon him) said: The Fve (Obligatory Daily) Prayers, from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to the next are expiation for (sins committed) in between, as long as major sins have been avoided. Major sins include those prohibited acts for which a warning of severe punishment is given. These include all those which
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incur Allah’s Wrath, and are cursed by our Prophet (peace be upon him) such as Zina (sexual intercourse outside marriage), consuming Khamr (intoxicant), undutifulness to parents, involvement in Riba (usury/interest), Ghibah (backbiting), Namimah (tale-bearing), etc. These are some major sins whose committers will be left to Allah’s Will: He may forgive and admit them to Jannah due to their belief in His Oneness and their Islam or punish them in a manner commensurate with their sins and eventually bring them out of the Fire and into Jannah after purifying them of their sins. There are various Hadiths Mutawatir (Hadiths reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) reported from the Messenger of Allah (peace be upon him) that indicate that many disobedient Muslimswill enter the Fire because of their sins and will be punished in a manner commensurate with these sins. C
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Afterwards, the disobedient will be taken out of the Fire due to the Shafa‘ah (intercession) of the Prophet (peace be upon him), angels, other prophets, and the children who died before they reached the age of puberty while others will be granted forgiveness due to Allah’s Mercy. Allah (Glorified and Exalted be He) says: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills . Those disobedient Muslims are subject to Allah’s Will: He may forgive them and admit them to Jannah, or punish them in a manner commensurate with their sins and then take them out of the Fire as they will not stay therein forever. None will abide eternally in the Fire except the Kafir (disbeliever) and Mushrik (one who associates others with Allah in His Divinity or worship) who will not be forgiven. Therefore, disobedient Muslims will not remain eternally in the Fire, according to Ahl-ul-Sunnah wal-Jama‘ah (adherents to the Sunnah and the Muslim mainstream) unlike the Khawarij (separatist group that believes committing a major sin amounts to disbelief) and Mu‘tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) who believe that the disobedient will stay eternally in the Fire. However, Ahl-ul-Sunnah wal-Jama‘ah hold the view that the disobedient who have died as Muslims believing in the Oneness of Allah, but
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have not repented of their sins shall be subject to Allah’s Will. May Allah grant us all success! Q: Will the one who memorize the Magnificent Names of Allah be admitted to Jannah (Paradise)? A: It is reported in a Hadith Sahih (authentic Hadith) that the Prophet (peace be upon him) said: Allah has ninety-nine names, one hundred less one. Anyone who learns them will enter Jannah. According to another narration: Anyone who memorizes them will enter Jannah. These ninety-nine Names were not reported from the Prophet (peace be upon him) in any Hadith Sahih. However, the Muslim who is guided to learning them, by heart and put into action – and they are ninety-nine Names, is promised that goodness.
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The above is one of the Hadiths which speak of the virtues of memorizing the ninety-nine Names of Allah, provided that one does not die while insisting on committing major sins because they are one of the causes that deprive a person from entering Jannah and cause him to be thrown into the Fire, unless one attains Allah’s Forgiveness.
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The basic principle is that unrestricted Ayahs (Qur’anic verses) and Hadiths should be interpreted in light of restricted ones, because neither the Ayah nor the Hadith contradicts each other. They rather confirm one another. Allah (Glorified be He) says: If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). Therefore, Allah indicates that avoiding major sins is a condition for expiating sins and entering Jannah. The Prophet (peace be upon him) stated, The Five (Obligatory Daily) Prayers, from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to the next are expiation for (sins committed) in between, as long as major sins have been avoided. Those who memorize the ninety-nine Magnificent Names of Allah but commit Zina or consume Khamr are subject to Allah’s punishment and will be thrown into the Fire unless they repent and Allah forgives them. Contrary to the belief of Khawarij and Mu‘tazilah, Muslims who believe in the Oneness of Allah will not abide eternally in the Fire for committing major sins. Those sinful people will be punished in a manner commensurate with their
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sins and then Allah will take them out of the Fire due to His Grace and Kindness. None will abide forever in the Fire except those whom the Qur’an and the Hadith rule as Kafir. A disobedient person such as a fornicator, a thief, and those who are undutiful to their parents etc., will not abide eternally in the Fire. The disobedient, who did not repent of their sins before death, will not abide in the Fire forever. They are threatened to suffer the torment of the Fire. If Allah forgives them, He (Glorified and Exalted be He) is the Source of Generosity and Benevolence; otherwise He will punish them to a degree commensurate with their sins and will eventually take them out of the Fire after being purified.
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The Prophet (peace be upon him) informed us in many concurrent Hadiths that the disobedient will be taken out of the Fire and he (peace be upon him) will intercede several times for them as will the angels, the believers, and the children who died before reaching the age of puberty. This is the truth which Ahl-ul-Sunnah wal-Jama‘ah follow and which differs from the view of Khawarij and Mu‘tazilah. The view of Ahl-ul-Sunnah wal-Jama‘ah is supported by Allah’s statement in His Noble Book: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills Allah (Glorified and Exalted be He) states that if one commits sins, the matter is subject to His Will but He will not forgive whoever dies as a Mushrik. Anyone who dies as Mushrik will not be forgiven and will reside eternally in the Fire. A Mushrik is not considered to be one of Ahl-ul-Fatrah (people having no access to Divine Messages) or those who come under the same ruling as them, we seek refuge with Allah! Whoever dies before repenting of their sins shall be subject to Allah’s Will; if He wills, He can pardon themout of His Grace, and if He wills He can punish them in a manner commensurate with their sins and then take them out of the Fire by His immense Bounty and Mercy after they have been purified. Khawarij and Mu‘tazilah hold a different view, as they believe that the disobedient will remain eternally in the Fire but according to the followers of the Truth, this is false. Q: Your Eminence, it was reported on the authority of Abu Hurayrah that the Prophet (peace be upon him) stated: Allah has ninety-nine Names, one
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hundred less one. Anyone who ‘ahsaha’ will enter Jannah. Does the word ‘ahsaha’ mentioned in the Hadith mean memorizing or just reading them? Please advise me, may Allah reward you with the best! A: This Hadith was related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from the Prophet (peace be upon him). It was reported in two different wordings: first, ”ahsaha” and second, anyone who memorizes them, will enter Jannah. The word ‘ahsaha’ means to memorize by heart and to act according to them. Thus, whoever learns the Names of Allah by heart and acts accordingly will be admitted to Jannah.
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However, if one memorizes the Names of Allah by heart, but does not act or believe in them, they will be of no avail. The word ‘ahsaha’ means to memorize and act upon them. Therefore, it is Wajib upon whoever memorizes Allah’s Names to act accordingly. For example, a person should be ‘Rahim’, i.e. show mercy to others and should also believe that Allah is Al-‘Aziz (the Ever-Mighty), Al-Hakim (the Most Wise), Al-Ra’uf (the Most Compassionate), Al-Rahim (the Most Beneficent), Al-Qadir (the All Powerful) Who has unlimited knowledge of all things. Such a person should fear Allah and remember that He is watching them and should not persist in committing sins of which HisLord knows. They should avoid sins and all forms of Shirk (associating others with Allah in His Divinity or worship). One should exert all his efforts to memorize and act upon the Names of Allah, believe in Him and His Messenger, affirm the Names and the Attributes which Allah has affirmed for Himself in a manner befitting His majesty without Tahrif (distortion of the meaning), Ta‘til (negation of the meaning or function of Allah’s Attributes), Takyif (descriptive designation of Allah’s Attributes), or Tamthil (likening Allah’s Attributes to those of His Creation) and believe that Allah is Perfect in His Essence, His Names, His Attributes and His Deeds, with no peer, equal or rival. Allah (Glorified and Exalted be He) says in His Noble Book: Say (O Muhammad ??? ???? ???? ????): ”He is Allâh, (the) One. ”Allâh-us-Samad (????? ???? ???? ???? ?? ???????) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. ”He begets not, nor was He begotten. ”And there is none co-equal or comparable unto Him.” .
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One must believe that Allah is the Self-Sufficient, Who is similar to nothing and nothing is comparable to Him; Whom all creatures need, Who is Perfect in His Essence, Who neither begets nor was He begotten, and Whom none is co-equal or is similar to Him. Allah (Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. And: Do you know of any who is similar to Him? And: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). There is nothing equal, comparable, or that can rival Allah (Exalted be He). He is Perfect in all things; His Knowledge, His Essence, His Wisdom, His Mercy, His Honor, His Power, and in all His Names which if one memorizes and acts accordingly, will allow them admission to Jannah.
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However, if the disobedient memorize and enumerate the Names of Allah, they will be subject to Allah’s Will; if He wills, He may forgive them, and if He wills He may punish them and eventually admit them to Jannah after they are taken out of the Fire and are purified provided that they have died as Muslims believing in the Oneness of Allah. Allah (Glorified be He) says: If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins Major sins include all forms of Shirk, Kufr (disbelief), and the sins that were forbidden by Allah and their doers cursed, and warned of a severe punishment and Allah’s Wrath. The servant to Allah, male and female, must shun them for Allah (Glorified be He) says: If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins i.e., the minor sins and admit you to a Noble Entrance (i.e. Paradise). The Prophet (peace be upon him) said: The Five (Obligatory Daily) Prayers, from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to the next are expiation for (sins committed) in between, as long as major sins have been avoided. According to another narration: …so long as major sins are not committed. Major sins include Zina, theft, undutifulness to parents, severing the ties of kinship, consuming Riba, Ghibah, Namimah, fleeing during battle, and magic, in addition to other sins which Allah forbids. Therefore, memorizing the Magnificent Names of Allah is one means of true happiness and being admitted into Jannah provided that one acts according to them, remains steadfast in obeying Allah and His Messenger, and does not persist in committing major sins.
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Source : alifta.net17 – Fatwas of Nur ‘Ala Al-Darb
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17 http://alifta.com/Search/ResultDetails.aspx?lang=en&view=re
sult&fatwaNum=&FatwaNumID=&ID=39&searchScope=8&SearchScop eLevels1=&SearchScopeLevels2=&highLight=0&SearchType=exact &SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&Se archCriteria=phrase&PagePath=&siteSection=1&searchkeyword= 116104101032110097109101115032111102032065108108097104#fir stKeyWordFound
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Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He) Friday, June 24, 2011 AbdurRahman.org
Q 5: What is the difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)? Ans: The meaning of Takyif (questioning Allah’s Attributes) regarding Allah’s Attributes is close to that of Tamthil (likening Allah’s Attributes to those of His Creation), except that Tamthil is to believe that Allah’s Attributes are the same as those of His Creation. C
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Takyif means believing that Allah’s Attributes are in such and such way even if they are not like one of the creatures’ attributes. If someone says that the attribute of the Hand of Allah (Exalted be He), for example, is like their hand or is like the hand of so and so, in this way they have likened Allah’s Attributes to those of His Creation (Tamthil). If they say that the hand is in the shape and form of such and such thing but does not liken it to any creature, in this way they have questioned the way and mode of Allah’s Attributes (Takyif). The outcome is that all these forms are invalid and deviation of the words from their real meanings. 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 Source : alifta.com18 18 http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&Page
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ID=11056&PageNo=1&BookID=7
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[Buy] Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-’Uthaimin Friday, June 24, 2011 AbdurRahman.org
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Al-‘Aqidah Al-Wasitiyyah (2 Vol. Set) Author: Muhammad bin Salih Al-’Uthaimin Publisher: Darussalam Publishers & Distributors (2010) Pages: 1155 Binding: Hardcover . Buy Here19 A detailed commentary/explanation of the famous writing of Shaikh AlIslam Ibn Taymiyyah, al-Aqeedatul-Wasitiyah, done by the noble Shaykh, Muhammad Ibn Saalih al-‘Uthaymeen (Rahimahumullaah). Two large deluxe volumes contain a detailed study/explanation on the topic of creed/aqeedah (belief in oneness of Allah). Each volume has golden color page edges.
19 http://store.dar-us-salam.com/nw/242.html
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[Buy] Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah – Shaykh Muhammad Ibn Saalih al-’Uthaymeen Friday, June 24, 2011 AbdurRahman.org
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Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah Author: Shaykh Muhammad Ibn Saalih al-’Uthaymeen Paperback: 208 Pages Published: January, 2005, Buy Here20 One of the works on this subject is his (Ibn Taymiyyah’s) ”al-Fatwaa alHamawiyyah” which he wrote as an answer to a question presented to him in the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, he was asked what the scholars and Imaams of the religion say concerning the Aayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristics of Allaah. So he answered in about 83 pages and due to which, he suffered 20 http://www.troid.ca/store/product.php?productid=16170
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trials and afflictions. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards. From the Back of the Book: Allaah has sent Muhammad (Sallallaahu ‘alayhi wa Sallam) with guidance and the true religion. He sent him as a mercy to the world, as an example for the workers, and as a proof against all the servants. He (Muhammad) fulfilled the trust, conveyed the message, advised the Ummah, and he clarified for the people all of what they need regarding the foundations of their religion as well as its detailed matters. He left no good except that he clarified it and encouraged it, and he left no evil but that he warned the Ummah from it so much so that he left his Ummah upon a clear, white path – its night as clear as its day. His companions traversed this path, shining and radiant.
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Afterwards, the best generations took it from them in the same state until oppression frowned upon them with the darkness of various innovations by which the innovators conspired against Islaam and its people. The people then wandered in confusion purposelessly, and they began building their ‘Aqeedah beliefs upon a spider’s web. However, the Lord upholds His religion with His close helpers upon whom He bestows Eemaan, knowledge, and wisdom by which they prevent these enemies. They repel their plot back against their own throats. So no one ever comes out with his innovation except that Allaah – and for this deserves praise and thanks – destines to send someone from Ahlus-Sunnah who refutes and disproves his innovation and extinguishes it. He has many works on the clarification and explanation of the Sunnah, the reinforcement of its pillars, and the destruction of innovations. One of the works on this subject is his “al-Fatwaa al-Hamawiyyah” which he wrote as an answer to a question presented to him in the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, he was asked what the scholars and Imaams of the religion say concerning the Aayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristics of Allaah. So he answered in about 83 pages and due to which, he suffered trials and afflictions. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards.
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Due to the difficulty in understanding and comprehending this answer from many readers, I wanted to summarize the most important points from it along with some other needed additions. I have named it ”Fathu Rabb-ilBariyyah bi-Talkhees al-Hamawiyyah.” I first published it in the Hijrah year 1380. I am now publishing it a second time and perhaps changing what I see beneficial of additions or deletions. I ask Allaah to make our effort sincerely for His Face and as a benefit to His servants, for indeed He is Generous and Kind. -The Author (Muhammad ibn Saalih al-’Uthaymeen)
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Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah Friday, June 24, 2011 AbdurRahman.org
Source : alifta.com21 – Fatwas of Ibn Baz Allah (Glorified be He) mentions two types of Maiyyah (Allah being with His creation): general and particular. The first is mentioned in the Ayah (Qur’anic verse): And He is with you (by His Knowledge) wheresoever you may be. The second is mentioned in the Ayah: Be not sad (or afraid), surely Allâh is with us. and: I am with you both, hearing and seeing. There are other Ayahs to the same effect. C
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Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body) are of the opinion that Ma‘iyyah is one of the Attributes of Allah (Glorified be He) as befits His Glory. Moreover, they attest to Allah’s Istiwa’ (Allah’s rising over the Throne in a manner that befits Him), His ‘Uluw (Allah being high above His creation) and His Glorification above mixing with His creations. Allah (Glorified be He) is the Most High despite His Nearness and the Most Near despite His Highness. The two Attributes of Ma‘iyyah and ‘Uluw – in a manner that befits Allah – do not involve Tashbih (comparison) to one of His creations or negate one another. Jahmiyyah and Mu‘tazilah (deviant Islamic sects) uses the Ayahs to prove Allah’s Ma‘iyyah, deny Allah’s ‘Uluw and claim that He is Omnipresent. The Salaf (righteous predecessors) denied these claims and agreed that Allah’s Ma‘iyyah entails His Knowledge of His servants’ affairs despite His Istiwa‘. That is why Allah begins and ends the Ayahs referring to general Ma‘iyyah by mentioning His Knowledge in order to inform His servants that His Ma‘iyyah entails His encompassing Knowledge of their affairs. Based upon this, the majority of the Salaf scholars have interpreted the Ayahs which mention Ma‘iyyah as referring to Allah’s Knowledge. Other 21 http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&Page
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scholars have discussed Ahl-ul-Sunnah wal-Jama‘ah’s consensus on interpreting Ayahs talking about Ma‘iyyah as referring to Allah’s Knowledge and denying the claims of Jahmiyyah and Mu‘tazilah, who say Allah is Omnipresent and who deny His Attributes of ‘Uluw and Istiwa’ (May Allah curse them! How can they deny the Truth). Thus, we know that interpreting the word ”Ma‘iyyah” as Knowledge is not only the opinion of Shaykh Taqiy Al-Din only, but is also the opinion of Ahl-ul-Sunnah wal-Jama‘ah. The Shaykh (may Allah be merciful with him) wrote in his book ”Al-Wasitiyyah22 ” what supports the obligation of believing in the two Attributes of Allah, namely ‘Uluw and Ma‘iyyah without Tahrif (distortion of the meaning) and false claims. You can refer to the book if you are interested. In general, the Shaykh (may Allah be merciful with him) meant that it is obligatory to confirm the Ma‘iyyah and ‘Uluw of Allah above the Throne in a manner that befits Him and does not compare Him to any of His creations. C
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Al-Hafizh ibn Kathir (may Allah be merciful with him) while interpreting the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) he said, ”The majority of scholars agree that what is meant in this Ayah, regarding Ma‘iyyah, is Allah’s Knowledge and there is no doubt in this”. These words do not negate interpreting Ma‘iyyah as knowledge, since it is what is meant and intended by it. This is the true meaning of it. Ma‘iyyah refers to Allah’s Knowledge of all things related to the affairs of His servants, as for its manner, it is only known to Allah just as the rest of His Attributes. Ahl-ul-Sunnah wal-Jama‘ah believe in the Names and Attributes of Allah and understand their meanings but do not know their manner. Only Allah knows the exact manner of assuming His Attributes, as He alone knows His Dhat (Essence). Exalted and Glorified be He above the false claims of those who deny or compare His Attributes to those of humans. Imam Malik (may Allah be merciful with him) and other scholars among Ahl-ul-Sunnah wal-Jama‘ah said, 22 http://asmawasifaat.wordpress.com/2011/06/24/buy-al-aqidah-
al-wasitiyyah-shaykh-muhammad-bin-salih-al-uthaimin/
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”Allah’s Istiwa’ is known, its manner is unknown, and believing in it is obligatory.” This is the adopted view in relation to all of Allah’s Attributes and Allah knows best.
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Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz Friday, June 24, 2011 AbdurRahman.org
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?
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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
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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).
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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
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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 Ahlul-Sunnah wal-Jama’ah, who have warned people against their promoters. And Allah is the Grantor of success. Source: alifta.com23 – Fatwas of Ibn Baz Related Links:
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The Censure of Ta’weel24 – Troid.org A brief article containing statements from the Salaf about the Attributes of Allaah and their consensus concerning the futility of ta’weel (figurative interpretation), and a refutation of the ridiculous scandal that the way of the Salaf was one of tafweedh (affirming the wording of the Attributes, without the meaning).
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23 http://alifta.com/Search/ResultDetails.aspx?lang=en&view=re
sult&fatwaNum=&FatwaNumID=&ID=289&searchScope=14&SearchScop eLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact &SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&Se archCriteria=phrase&PagePath=&siteSection=1&searchkeyword= 065116116114105098117116101115032111102032065108108097104# firstKeyWordFound 24 http://www.troid.org/index.php?option=com_content&task=view &id=63&Itemid=313
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Actions and Attributes of Allah are Eternal (Qadimah) Friday, June 24, 2011 AbdurRahman.org
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. C
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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.
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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.
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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 AllKnower, the Ever-Living, the One Who sustains and protects all that exists, the All-Hearer, the All-Seer, …etc.
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Source : alifta.com25 – Fatwas of Nur ‘Ala Al-Darb – Question No:22, Tape No. 417
25 http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&Page
ID=43&PageNo=1&BookID=8
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Meaning of “Ahsa” in the hadith related to memorizing the 99 Names of Allaah Friday, June 24, 2011 AbdurRahman.org
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.
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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.
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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.
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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.”
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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 threaten-
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ing. 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.com26 – Fatwas of Ibn Baaz
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26 http://alifta.com/Search/ResultDetails.aspx?lang=en&view=re
sult&fatwaNum=&FatwaNumID=&ID=5064&searchScope=14&SearchSc opeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exa ct&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=& SearchCriteria=phrase&PagePath=&siteSection=1&searchkeywor d=110097109101115032111102032065108108097104#firstKeyWordFo und
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Muslims can acquire the Attributes which Allah likes His Servants to acquire Saturday, June 25, 2011 AbdurRahman.org
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? C
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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,
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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.
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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
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Source : alifta.com27 – Fatwas of Ibn Baz>Volume 6>Copying the Divine Characteristics
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27 http://alifta.com/Search/ResultDetails.aspx?lang=en&view=re
sult&fatwaNum=&FatwaNumID=&ID=722&searchScope=14&SearchScop eLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact &SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&Se archCriteria=phrase&PagePath=&siteSection=1&searchkeyword= 065116116114105098117116101115032111102032065108108097104# firstKeyWordFound
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The Status of Having Knowledge of ‘Asmaa Allaah and His Sifaat Saturday, June 25, 2011 AbdurRahman.org
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. C
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Allaah said: « » َح ِكي ٌم َعزِي ٌز اللَّ َه أَ َّن فَا ْع َل ُموا « then know that Allaah is All-Mighty, All-Wise. » [al-Baqarah: 209]
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Allaah said: « » َع ِلي ٌم شَ ْيءٍ بِ ُك ِّل اللَّ َه أَ َّن َوا ْع َل ُموا
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<> [al-Baqarah: 231]
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Allaah said: « » َب ِصي ٌر َت ْع َملُو َن بِ َما اللَّ َه أَ َّن َوا ْع َل ُموا
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« know that Allaah is All-Seer of what you do.» [al-Baqarah: 233] K
Allaah said: « >ح ِلي ٌم َغفُو ٌر اللَّ َه أَ َّن َوا ْع َل ُموا َ <> [al-Baqarah: 235] Allaah said: « » َع ِلي ٌم َس ِمي ٌع اللَّ َه أَ َّن َوا ْع َل ُموا « and know that Allaah is All-Hearer, All-Knower.» [al-Baqarah: 244] Allaah said: « » َح ِمي ٌد َغ ِن ٌّي اللَّ َه أَ َّن َوا ْع َل ُموا « And know that Allaah is Rich (Free of all wants), and Worthy of all praise.» [al-Baqarah: 267] ِ » َر ِحي ٌم َغفُو ٌر اللَّ َه َوأَ َّن الْ ِعق Allaah said: « َاب شَ ِدي ُد اللَّ َه أَ َّن ا ْع َل ُموا <> [al-Maidah: 98]
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Allaah said: « » ال َّن ِص ُير َونِ ْع َم الْ َم ْولَى نِ ْع َم َم ْو َلاكُ ْم اللَّ َه أَ َّن فَا ْع َل ُموا «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: « ين َم َع اللَّ َه أَ َّن َوا ْع َل ُموا َ » الْ ُم َّت ِق <> [al-Baqarah: 194] Allaah said: « َاح َذ ُرو ُه أَنْف ُِس ُك ْم ِفي َما َي ْع َل ُم اللَّ َه أَ َّن َوا ْع َل ُموا ْ »ف <> [al-Baqarah: 235] Allaah said: « » اللَّ ُه إِ َّلا إِلَ َه َلا أَنَّ ُه فَا ْع َل ْم «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. C
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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: « الْ َق ُّيو ُم الْ َح ُّي ُه َو إِ َّلا إِلَ َه َلا اللَّ ُه
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«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.
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It is established in the Saheeh of Bukhari from the Messenger -sallAllaahu alayhi wa sallam- from more than one narration that Soorah Al-Ikhlaas « قُ ْل >< » ا ََٔح ٌد اللَّ ُه ُه َوis equivalent to a third of the Qur’aan, and it is established in the Saheeh of Bukhari that the Messenger -sallAllaahu alayhi wa sallamgave 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]
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A Mind-Map Summary of Aqidah at-Tadmuriyyah of Shaykh ul-Islaam Ibn Taymiyyah Saturday, June 25, 2011 AbdurRahman.org
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This is a summary of the the book pertaining to al-Asmaa’ was-Sifaat and al-Qadaa wal-qadar. ”Taqreeb ut-Tadmuriyyah” of Shaykh Ibn ‘Uthaymeen has been relied upon. This is more useful to those who have already studied the book, and it serves as a memory, revision aid, or a checklist, however its also useful for someone who would like to get an overall feel of what the book covers and it would help them to structure their study of the book. The maps contain more or less all the details and points in the book. The first two parts deal with the Names and Attributes (al-Asmaa wasSifaat). The remaining parts deal with the Divine Decree (al-Qadaa walqadar). View28 Part 1: The Introduction, Two Foundations, and Two Examples
28 http://www.aqidah.com/creed/assets/images/Tadmuriyyah01.gif
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View29 Part 2: The Seven Rules Source : http://www.aqidah.com/creed/?pwjvc Other Resource Links: The Jahmee Inquisition: Speaking About Some Attributes Is Like Speaking About The Rest30 Author: Shaykh ul-Islaam Ibn Taymiyyah, Source: at-Tadmuriyyah (pp.3043), SalafiPublications.com
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29 http://www.aqidah.com/creed/assets/images/Tadmuriyyah02.gif 30 http://www.sahihmuslim.com/sps/downloads/pdf/AQD120009.pdf
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ilhad regarding the Names of Allah, the Most High and its types Saturday, June 25, 2011 AbdurRahman.org
The Fatwa Of Shaikh Ibn Uthaimeen (rahimahullah) On Calling Allah Sub’hanahu Wa Ta’ala By A Name That He Did Not Name Himself Q.37 What constitutes Ilhad regarding the Names of Allah, the Most High and what are its types ? Response. Ilhad linguistically means speaking, to be inclined or to deviate, such as in the Words of Allah, the Most High: C
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Sooratun Nahl (16:103). And from this is the word Lahd[2], which is so called, because it is inclined to one side of it. Ilhad cannot be understood without understanding Istiqamah[3], because, as it is said: By their antonyms things are explained. Istiqamah in the matter of Allah, the Most High’s Names and Attributes is to accept these Names and Attributes according to their true meaning, in a manner befitting Allah, the Almighty, the All Powerful, without corrupting the meanings, or negating them, or explaining the how of them, or comparing them with those of the created beings, in accordance with the rule followed by Ahlus-Sunnah wal-Jama’ah in this matter. So, if we know that Istiqamah is in this matter, then the opposite of Istiqamah is Ilhad. The scholars have mentioned a number of types of Ilhad regarding the Names and Attributes of Allah, all of which may be covered by saying: It is to deviate away from what it is obligatory to believe regarding them, and that falls into a number of categories, such as: 1. Denying any of the Names or the Attributes proved by them, such as the one who denies that the Name: Ar-Rahman (the Most Beneficient) is one of the Names of Allah, the Most High as the people of the Jahiliyyah[4] used to do, or to confirm the Names but to deny the attributes implied by them, as some of the innovators do, saying that Allah, the Most High, is Ar-Raheem
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(the Most Merciful) without having the Attribute of Mercy and As-Sami’ (the All-Hearing) without having the Attribute of Hearing. 2. For Allah, the Most Glorified, the Most High to be called by a Name that He has not called Himself. Here it is Ilhad because the Names of Allah, the Most Glorified are restricted. So, it is not permissible for anyone to call Allah, the Most High by a Name He has not called Himself. To do so is to say something about Allah without knowledge, and to transgress the Rights of Allah, the Almighty, the All-Powerful. This was done by the philosophers who called the Deity Al-‘Illah Al-Fa’ilah (the Active Cause) and as done by the Christians, who called Allah, by the name ‘the Father’ and the like. 3. To believe that these Names indicate attributes of created beings, and so they declare that they indicate comparison (of Allah with His creation). C
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This is Ilhad because one who believes that the Names of Allah, the Most Glorified imply a comparison of Allah with His creation, then he has disassociated them from the Attributes which they prove, and deviated thereby from the straight way, and declared the Speech of Allah and the speech of His Messenger (Sallalahu alaihi wasalam) to be proof of disbelief. Because comparing Allah with His creation is disbelief, since it belies the Words of Allah, the Most High: Sooratus Shura (42:11)
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And his Words: Sooratul Maryam (19:65) Nu’aym bin Hammad Al Khuza’i, Al Bukhari’s Shaikh, may Allah have mercy on them both, said: Whoever compared Allah with His creation, has committed disbelief. And whoever rejected any Attribute Allah described Himself with has committed an act of disbelief, and there is no comparison in anything by which Allah has described Himself. 4. To derive names for idols from the Names of Allah, the Most High. Such as the derivation Al-Lat from Al-Ilah (the Deity), Al-Uzza from Al’Azeez (the Almighty) and Manat from Al-Mannan (the Benefactor). This is Ilhad because the Names of Allah, the Most High are Unique to Him, so it is not permissible to transfer the meanings which are proven by these
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Names to any created beings in order to allot him the worship which none has the right for except Allah, the Almighty, the AllPowerful. These are the forms of Ilhad regarding the Names of Allah, the Most High. [2] Lahd: A niche in the grave in which the deceased is placed, facing towards the Qiblah. [3] Istiqamah – To be straight [4] Jahiliyyah – The days of ignorance before the Revelation came to the Prophet sallalahualaihiwasalam [Source:- Fatawa Arkan-ul-Islam ; Pg 136 – 138, Islamic Verdicts on the Pillars of Islam By the Honorable Shaikh Muhammad bin Salih Al-‘Uthaimeen Collected and Arranged by Fahd bin Nasir bin Ibrahim As Sulaiman Darussalam ] C
Internet Source: SalafiTalk.net31
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The Names of Allah Are Tawqeefiyyah (Restricted to Textual evidence) Saturday, June 25, 2011 AbdurRahman.org
Shaikh Ibn Uthaimeen (rahimahullah) said: CHAPTER: The Names of Allah Are Tawqeefiyyah There Is No Place For Intellectual Free-Thinking Regarding Them:
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Allah’s Names are tawqeefiyyah, meaning a kind of knowledge that is restricted to textual evidence; there is no place for intellectual free-thinking regarding them. Based upon this, we must suffice ourselves with what is found in the Book and the Sunnah, without adding or taking anything away. This is because the intellect will not be able to grasp the understanding of Allah’s Names that He rightfully deserves, so then we must suffice ourselves with textual evidences only.
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This is due to Allah’s statement, ”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 Allâh). (Surah Al-Isra Surah 17 Ayah 36). And He also has said, Say (O Muhammad (sallallaahu alayhi wasallam)): ”(But) the things that my Lord has indeed forbidden are AlFawâhish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secetly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge.” (Surah Al-A’raf, Surah 7 Ayah 33). Furthermore, to ascribe a name to Allah the Exalted that He did not ascribe to His own Self, or to deny something He has named Himself, would be a serious crime against Him. So one must behave in the appropriate manner in this affair and stick to what is found in established textual evidences only.
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[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translated into English language by Moosa Richardson; Published by TROID publications Page 30]. Shaikh further stated: CHAPTER: The Kinds Of Deviation From the Correct Belief [Allah commands us to abandon those who are known for ilhaad, 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, Surah 7 Ayah 180) Ilhaad with regards to the Names of Allah the Exalted means to stray from the obligatory manner of believing in them, and ilhaad takes many forms:
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Point THREE: To ascribe a name to Allah that He did not name Himself with. An example of this is how the Christians call Allah the father, or how the philosophers call Him the root cause of everything (al illatul-Faa’ilah). So since the knowledge of Allah’s Names is tawqeefiyyah, then to ascribe a name to Allah that He did not name Himself with is straying from the obligatory manner of believing in them. Furthermore, these names that have been ascribed to Allah are sheer falsehood that Allah is far removed from….”
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Point FOUR: To derive names of idols from the linguistic base of His Names An example of this is what the polytheists did when they derived the name al-‘Uzzaa from al’Azeez, and al-Laat from al-Ilaah, according to one opinion, and they named their idols with these names……. Some kinds of ilhaad may be crimes of shirk or kufr (while others are less than that), depending upon the relative evidences and what they imply. [Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translated into English language by Moosa Richardson; Published by TROID publications Page 37,38]. The Shaikh further states: The Proofs That Establish The Names And Attributes Are Only From The Book And The Sunnah: The evidences used to establish Allah’s Names and Attributes are found in the Book and the Sunnah, and no Names or Attributes may be established using other than these proofs. So based on this:
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1) Whatever Names and Attributes that have been established by the Book and the Sunnah, it is obligatory to affirm them. 2) Whatever has been negated by the Book and the Sunnah, then it is obligatory for us to negate that, while we affirm its opposite as a perfect Attribute. 3) Whatever has not been affirmed nor negated in the Book and the Sunnah, then it isobligatory for us to remain silent about its wording, as it must not be rejected outright simply because of the lack of evidence regarding its affirmation or negation…… [Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translated into English language by Moosa Richardson; Published by TROID publications Page 66]. Ibn Uthaimeen (rahimahullah) states in his another excellent work ‘The Explanation of Sufficiency In Creed by Ibn Qudamah’…
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The Names of Allah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to ascertain by itself which names Allah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to this is obligatory.
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[Explanation of Sufficiency In Creed, page 19, by Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah)]. Internet Source : Salafitalk.net32
32 http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=
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Sharh Aqidatul-Wasitiyyah of al-Fawzan Saturday, June 25, 2011 AbdurRahman.org
Source : SalafiPublications.com33 Sharh Aqidatul-Wasitiyyah of al-Fawzan Readings from the excellent work by Shaikh Salih al-Fawzan. Brief and concise explanations, suitable for study. Creed of Wasitiyyah : Part 1 : The Basmalah34 A brief explanation of the Basmalah, its meaning, usage and implications
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Creed of Wasitiyyah : Part 2 : The Religion of Truth and Guidance & the Two Testimonies35 Concerning the true religion and guidance, the two testimonies and sending salaat upon the Messenger Creed of Wasitiyyah : Part 3 : The Firqat un-Najiyah and Ahl usSunnah wal-Jamaa’ah36 On the meaning of the Firqat un-Najiyah (The Saved Sect) and Ahl usSunnah wal-Jamaa’ah
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Creed of Wasitiyyah : Part 4 : The Pillars of Imaan37 A brief overview of the pillars of Imaan (faith)
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Creed of Wasitiyyah : Part 5 : How to Believe in the Names & Attributes of Allaah38
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A look at the way of the Salaf in believing in the Names and Attributes of Allaah Creed of Wasitiyyah : Part 6 : Understanding The Names and Attributes of Allaah39 The balanced way of the Salaf concerning the Attributes and which is based upon the saying of Allaah in Surah Shooraa Creed of Wasitiyyah : Part 7 : Ilhaad and the Negation of Takyif, Tamthil40 A discussion of Ilhaad (Deviation) in Allaah’s Names and Attributes and the negation of Takyif and Tamthil Creed of Wasitiyyah : Part 8: Allaah Has No Equal or Rival41 There is no equal nor rival to Allaah and there is none that is more knowledgeable of Allaah than Himself C
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Creed of Wasitiyyah : Part 9 : The Messengers are Those in Whose Information Trust Can be Placed 42 Knowledge of Allaah comes through the Messengers and hence they must be dependable and trustworthy. Thus, there is no decifiency or shortcoming in what they narrate about Allaah. Creed of Wasitiyyah : Part 10 : Allaah is Free of Defects and the Statements of the Messengers are Devoid of Error43 Allaah is free of all imperfections and following from this, the Messengers He has sent are also free of error and decificiency in what they narrate and inform about him Creed of Wasitiyyah : Part 11 : How Allaah Describes Himself44 39 http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&
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Allaah’s way in describing himself by means of affirmation and negation, and Ahl us-Sunnah’s position being based upon it Creed of Wasitiyyah : Part 12 : The Straight Path of the Prophets, Truthful, Martyrs and Righteous45 A look at the way of those upon whom Allaah has bestowed His favour Creed of Wasitiyyah : Part 13 : Surah Ikhlaas46 The combination of affirmation and denial (for the Attributes of Allaah) illustrated in Surah Ikhlaas Creed of Wasitiyyah : Part 14 : Aayat ul-Kursi (The Verse of the Footstool) 47 The combination of affirmation and denial for the Attributes of Allaah illustrated in Aayat ul-Kursi.
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Creed of Wasitiyyah : Part 15 : Allaah’s Transcendence and Nearness And His Eternity, Without Beginning Or End48 Looking at the four names established for Allaah, al-Awwal (the First), alAakhir (the Last), adh-Dhaahir (the Most High), al-Baatin (the Most Near), with the tafseer of these names from Ibn Qayyim Creed of Wasitiyyah : Part 16 : Allaah’s Everlasting Life, and the Names al-Hakeem and al-Khabeer49 Explanation of Allaah’s perfect and everlasting life, as well as the affirmation and explanation of two of Allaah’s Beatiful Names, al-Hakeem and al-Khabeer Creed of Wasitiyyah : Part 17 : The Attributes of Ilm and Qudrah and Quwwah, and the Names ar-Razzaaq, al-Mateen50 45 http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&
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Affirmation of the perfect and all-encompassing attribute of knowledge for Allaah, the Most High and the affirmation some additional Names and respective Attributes. Creed of Wasitiyyah : Part 18 : The Attributes of Hearing and Seeing51 Affirmation of the two attributes of hearing and seeing for Allaah, and indication that Allaah combines between negation and affirmation when He describes or names Himself, this being the correct way and being a refutation of the opp Creed of Wasitiyyah : Part 19 : Affirmation of the Iraadah and Mashee’ah for Allaah52 Affirming Allaah’s Mashee’ah and Iraadah, by way of the textual evidences, and explaining the obligation to believe in the two types of Iraadah, and differentiating between them both to avoid the innovations of the Jabariyyah and Qadariyyah C
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Creed of Wasitiyyah : Part 20 : Affirmation of al-Mahabbah and alMawaddah (Love) for Allaah53 Looking at the verses that contain an affirmation of the attribute of love (mahabbah, mawaddah) for Allaah, and explanation of those whom Allaah loves and the actions and qualities that He loves Creed of Wasitiyyah : Part 21 : Affirmation of the Attributes of Rahmah (Mercy) and Maghfirah (Forgiveness) for Allaah54 Explanation of a selection of the texts from the Quraan that indicate affirmation of the two attributes of rahmah and maghfirah for Allaah, the Most High and explaining the difference between the names ar-Rahmaan and arRaheem Creed of Wasitiyyah : Part 22 : Affirmation of Pleasure, Anger, Hatred
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as Attributes for Allaah55 Explanation of the verses that indicate the affirmation of the Attributes of pleasure, anger, hatred, punishment, cursing, and others, for Allaah, the Most High, in the manner that befits His Majesty
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Great Effects of knowing the names and attributes of Allaah upon the servant’s life Saturday, June 25, 2011 AbdurRahman.org
The below wonderful advice is taken from ”Explanation of the Du’aa to alleviate Grief, Distress and Anxiety56 – By Abu Abdullah Hasan as Somaali, Transcription by: Umm Yusuf min Sri Lanka” The third fundamental : Belief in the names and perfect attributes of Allaah
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The third fundamental that is found in this hadith, (Arabic) “that the slave should believe in the names of Allaah, the beautiful names of Allaah and the perfect attributes of Allaah that have been found in the Qur’aan and the Sunnah and he should use them to supplicate to Allaah وتعلى سبحان. As Allaah, He said in the Qur’aan,
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“بِ َها فَا ْد ُعو ُه الْ ُح ْس َنى الا َٔ ْس َماءُ َولِلّ ِه And Allaah وتعلى سبحانhas the most beautiful Names. So call upon Him by them”. Surah al A’raf v. 180 And Allaah said in the Qur’aan, “Invoke Allaah or invoke the Most Merciful, by whatever Name of His you call upon Him or you invoke Him by, it is the same as to Him belong the most beautiful Names.”
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Because the Shaykh he mentions that the servant (Arabic) the greater amount of knowledge that the servant has about Allaah and His Names and His Attributes then the greater khashiyah the greater his fear will be of Allaah وتعلى سبحانand the more mindful he will be of Allaah وتعلى سبحانand this will cause him to distance himself from disobeying Allaah وتعلى سبحانand falling into that which Allaah dislikes. (Arabic) As some of the salaf they used to say, (Arabic) “Whoever knows Allaah وتعلى سبحانthe best then he will be the one who fears Allaah وتعلى سبحانthe most.” (Arabic) And the Shaykh he said, “that is why one of the greatest things that will banish this anxiety and worry and sadness that the slave, he knows his Lord. That the slave he knows his Lord وتعلى سبحان.” 56 http://abdurrahman.org/zikr/dua-to-alleviate-grief.html
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And as I say to you brothers and sisters just pausing here with regards to some of the benefits of knowing Allaah وتعلى سبحانand knowing his Names and His Attributes. So we can understand the statement of some of the salaf when they used to say, “(Arabic) the more the person knows Allaah the more he will fear Allaah وتعلى سبحان.”
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If we believe brothers and sisters that Allaah وتعلى سبحانis Samiun, Basheerun, Aleemun, the All-Seeing, the All-Hearing, All-Knowing, and that nothing in the heavens and the earth is hidden from Him and that Allaah وتعلى سبحان knows that which is done in private and that which is hidden and He knows even when a person blinks their eye and that which a person hides in their chest, if we believe that Allaah وتعلى سبحانis like this, then how will He cause us to believe. He will cause us to constantly be mindful of Allaah, that Allaah sees us, He will cause us to control our tongue, it will cause us to safeguard our body parts and prevent them from disobeying Allaah. It will cause us to monitor our hearts, and try and protect our hearts from everything that is not pleasing to Allaah. Ibn Rajab تعلى الله رحمحhe mentioned in his book Sharh Kalimatul Ikhlas. And look brothers and sisters this is the effect of knowing the Names and Attributes of Allaah وجل ع ّز, he said, (Arabic) a man o-n one occasion he tried to seduce a woman (Arabic) and they were in an open barren space meaning it was just them, a dark night, a dark place in a barren land, desert land, nothing was there, just them but then, the woman refused, why did she refuse? And how did the man respond? (Arabic) The man said, “(Arabic) Nothing can see us except for the stars.” She said, “Where is the one Who created the stars?” So look at the effect of knowing the Names of Allaah وتعلى سبحانmeaning Allaah وتعلى سبحان, He sees us. As Allaah وتعلى سبحانsays in the Qur’aan, َي َرى اللَّ َه بِأَ َّن َي ْع َل ْم أَ َل ْم Does he not know that Allaah sees. Surah al Alaq v. 14 لَ ِبالْ ِم ْر َصا ِد َر َّبكَ إِ َّن Verily, your Lord is Ever Watchful (over them). Surah al Fajr v. 14 َع ِلي ٌم َس ِمي ٌع اللَّ َه إِ َّن اللَّ َه َواتَّقُوا Fear Allaah! Verily Allaah is the All-Hearing the All-Knowing. Surah al Hujurat v. 1
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And Allaah وتعلى سبحانsays in the Qur’aan, َب ِصي ٌر َت ْع َملُو َن بِ َما إِنَّ ُه ِش ْئ ُت ْم َما ا ْع َملُوا “Do that which you desire, Allaah sees everything that you do.” Surah Fussilat v. 40
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So if a person has this belief in the Names and Attributes of Allaah they will be mindful of Allaah وجل ع ّز. If the slave knows that Allaah وتعلى سبحانis the Most Merciful, the Most Beneficent, ar Rahman, ar Raheem, al Kareem the Most Generous, then whenever they sin, whenever they fall short, then they know they can always return back to Allaah وجل ع ّزand repent. Again, not like the creation, because the creation we love to be pardoned but we do not pardon, how many times do you find in life we may make a mistake and a person will never let you forget that mistake. Twenty years will pass and they will remind you of it. Thirty years will pass and they will remind you of it, even if you changed your life, Alhamdulillah Allaah is ar Raheem, al Ghafoor the All-Forgiving, not like the creation (Arabic) because the creation they are weak, and they are oppressive. We love to be pardoned but we don’t pardon, we love for our faults to be hidden, we but we don’t hide peoples faults. We love to be shown mercy but we don’t show mercy. Alhamdulillah if we know Allaah وجل ع ّزwe won’t pay any attention to the creation. We won’t turn and try and please the creation, because we will turn to Allaah because Allaah is al Ghafoor, He is the All-Forgiving. Allaah وتعلى سبحانis the one who accepts repentance (Arabic) that is why, the one who repents from a sin is like the one who has no sin. Your slate is washed clean. Not like that person behind you who tries to constantly put you down, and remind you of that time when you slipped. People slip in life, people err in life, people fall short in life, when a person sins and makes a mistake. There is either one of two ways you can go. For the slave that knows that Allaah وجل ع ّزis the Most Merciful, the Most Beneficent. The one that knows that Allaah وجل ع ّزloves the people who make taubah, ين ُي ِح ُّب اللّ َه إِ َّن َ ِِين َو ُي ِح ُّب ال َّت َّواب َ الْ ُم َت َط ِّهر Allaah loves those who purify themselves. Surah al Baqarah v. 222 The one who knows this Alhamdulillah, he will take the path of Aadam وسلام صلات علي ِه ّ and repent to Allaah وجل ع ّزtaubatan nasoohah with the sincere correct repentance, and Insha Allahu ta’ala he will walk upon that same path
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that that was trodden by Adam وسلام صلات علي ِه ّ and Insha Allaah that path will lead to al Jannah. However, another person who maybe ignorant or he maybe arrogant he may follow the path of Iblis and may Allaah وتعلى سبحانprotect all of us from that path. Because Iblis he was haughty and arrogant and he didn’t want to admit his mistake and that path it leads to the Hellfire. Wal iyaadu billah So brothers and sisters from this knowing the names and attributes of Allaah we will never despair of the mercy of Allaah وجل ع ّز. Never! If we do something that we feel bad about and we regret don’t look to the creation to please them, turn to your Lord who forgives all sin. Turn to Him sincerely and beg His forgiveness and don’t worry about that person who tries to put you down and censor you and blame you even though you may have repented even though you may have changed.
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Also brothers and sisters from knowing the Names and Attributes of Allaah وتعلى سبحانbecause in the dua that Prophet وسلّم عليه اللَّ ُه صلّىhe said, “I ask You by every name belonging to You, which You have named Yourself, or You have revealed in Your Book, or You taught one of Your creation, or You have preserved in knowledge of that Name with You in the Unseen another benefit of knowing the Names of Allaah and this has a benefit o-n you and an effect upon the servant and the servitude of a servant if the slave he knows that Allaah وجل ع ّزis Just and if the slave he knows that Allaah سبحان وتعلىbecomes angry at those people who are disobedient and Allaah وتعلى سبحان punishes those people who are disobedient then this should cause the slave to be fearful of Allaah وتعلى سبحانas Allaah وجل ع ّزHe said in the Qur’aan, َْاب شَ ِدي ُد اللّ َه أَ َّن َوا ْع َل ُمواْ اللّ َه َواتَّقُوا ِ الْ ِعق Fear Allaah and know that Allaah is severe in His punishment.” Surah al Baqarah v. 196 And Allaah وتعلى سبحانHe tells in the Qur’aan ْت ُْحشَ ُرو َن إِلَ ْي ِه أَنَّ ُك ْم َوا ْع َل ُموا اللّ َه َواتَّقُوا Fear Allaah and know that you will be resurrected and you will be gathered before Him وجل ع ّز. Surah al Baqarah v. 203
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If this servant knows Allaah and the Perfection of Allaah وتعلى سبحانand the Beauty of Allaah وتعلى سبحانthen this will cause them to love Allaah وجل ع ّز in a special way and this will cause them to have a great yearning to meet Allaah وتعلى سبحانand we know brothers and sisters “(Arabic) Whoever loves to meet Allaah, Allaah loves to meet him”. So these are some of the effects mentioned by some of the people of knowledge in their books that knowing the names and attributes of Allaah وجل ع ّزhas an effect upon the servant’s life. And again this hadith is a proof brothers and sisters that Allaah وجل ع ّزhas more than 99 names as the Prophet وسلّم عليه اللَّ ُه صلّىsaid, “I ask You by every name belonging to You, and a few lines later, those names which You have preserved in the knowledge of the unseen with You.” So Allaah وجل ع ّز has more than 99 names, names that He has kept hidden with Him in the unseen. Related Links: C
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Explanation of the Du’aa to alleviate Grief, Distress and Anxiety57 – By Abu Abdullah Hasan as Somaali Transcription by: Umm Yusuf min Sri Lanka [ pdf version here58 ] Must Read !!
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57 http://abdurrahman.org/zikr/dua-to-alleviate-grief.html 58 http://abdurrahman.org/zikr/dua-to-alleviate-grief.pdf
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Are the Names of Allaah Limited to 99 or Are They Limiteless ? Sunday, June 26, 2011 AbdurRahman.org
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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
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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.
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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]
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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. Audio: Are the Names of Allaah Limited to 99 or Are They Limiteless59 – by Dr. 59 http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_Ha
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Saleh As-Saleh60 ( from Sahih Bukhari)
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deeth_-_Al-Bukhari_Book_of_Tawheed/Saleh-asSaleh_-_05_Are_the_Names_of_Allaah_Limited_to_99_or_Are_They_Limite less_www.AbdurRahman.org.mp3 60 http://abdurrahman.org/audio/SalehAsSaleh/
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[Audio] The Names and Attributes of Allaah – by Umar Quinn Monday, June 27, 2011 AbdurRahman.org
Listen: Part 0161 Part 0262 Part 0363 Part 0464 Source: http://www.blogtalkradio.com/knowing_true_i slaam C
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61 http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attribut
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es-of-Allah-2.mp3 63 http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attribut
es-of-Allah-3.mp3 64 http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attribut
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[Audio] Explanation of Ayaatul Kursee – Shaykh Saalim at-Taweel Monday, June 27, 2011 AbdurRahman.org
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Explanation of Ayaatul Kursee65 - by Shaykh Saalim at-Taweel66
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Shaykh Saalim at-Taweel is Imam and Khateeb under the Ministry of Islamic Affairs in Kuwait. Graduated from Imam Muhammad bin Sa’ud Islamic University in Qaseem, KSA (AH 1407) . From His Teacher are : Shaykh Muhammad bin Salih al-‘Uthaymeen, Shaykh Abu Yusuf AbdurRahman Abdus-Samad, Shaykh Falaah bin Ismail
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[Audio] Benefits of talking about Allah being above the Creation! – Shaykh Saalim at-Taweel Monday, June 27, 2011 AbdurRahman.org
Beneficial points on the Benefits of talking about Allah being above the Creation!67 – Shaykh_Saalim_at-Taweel68 Listen :
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67 http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/Shaykh
_Saalim_at-Taweel_-_Is_there_no_benefit_in_talking_about_Al lah_being_above_His_creation_www.AbdurRahman.org.mp3 68 http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/
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List of Names of Allah with the Evidences – by Ash-Shaykh Yahyaa bin ‘Alee Al-Hajooree Tuesday, June 28, 2011 AbdurRahman.org
Mentioning the Beautiful Names of Allah with the Evidences - by Ash-Shaykh Yahyaa bin ‘Alee Al-Hajooree 109 Names mentioned. These names have already been confirmed by Ibn Qayyim in Nooneeyah Translated by Abee ‘Abdil-Jaleel, Daar Al-Hadeeth Source : C
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Mentioning the Beautiful Names of Allah with the Evidences69 – by AshShaykh Yahyaa bin ‘Alee Al-Hajooree [PDF]
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69 http://abdurrahman.org/tawheed/asmawasifat/Names-of-Allah-
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The Status Of Knowledge Pertaining To The Names And Attributes Of Allah Sub’hanahu Wa Ta’ala Wednesday, June 29, 2011 AbdurRahman.org
The Status Of Knowledge Pertaining To The Names And Attributes Of Allah Sub’hanahu Wa Ta’ala Shaikh Ibn Uthaimeen (rahimahullah) Stated Shaikh Ibn Uthaimeen (rahimahullah) in the forward of his book: Verily, belief in the names and attributes of allah is one of the pillars of faith in Allah the exalted. They are, C
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Furthermore, it is one of the three categories of Tawheed:
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belief in the existence of Allah belief in His Lordship (Ruboobiyyah) belief in His sole Right to all forms of worship (Uloohiyyah) belief in His Names and Attributes (Asmaa’ was-Sifaat)
1. belief in His Lordship (Ruboobiyyah) 2. belief in His sole Right to all forms of worship (Uloohiyyah) 3. belief in His Names and Attributes (al-Asmaa’ was-Sifaat) So, the status of the Tawheed of al-Asmaa’ was-Sifaat in the Religion is very high and of the utmost importance. It is not possible for anyone to worship Allah in a complete way, until he has acquired the knowledge of the Names and Attributes of Allah the Exalted, in order to worship him upon clarity. Allah the Exalted has said, 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. (Sooratul-A’raaf,7:180)
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Calling upon Allah with his Names and Attributes is to be done when requesting something specific, and also when one calls upon Allah only to praise him. When one calls upon Allah to request something, he mentions Allah’s Names that are suitable for the occasion. For example, you say, ”O Ghafoor (the All-Forgiver)! forgive me! O Raheem (the All-Merciful)! Have Mercy on me O Hafeedh (the All-Protecting One) Protect me!” and the likes. And when one calls upon Allah simply to praise him, he worships Allah with the implication of these Names. For example, you repent to Allah since He is at-Tawwaab (the Acceptor of Repentance), you mention him upon your tongue since he is as-Samee’ (the All-Hearing), you worship him with your body parts since He is al-Baseer (the All-Seeing), you fear him in secret since He is al-Lateef (the Sublime), al-Khabeer (the All-Informed), etc.
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So due to the status of Tawheedul-Asmaa’ was-sifaat, and due to the people speaking about it with truth in some occasions, and with falsehood from either ignorance or bigotry in other occasions, I was inclined to author some principles concerning it, hoping that Allah the Exalted would make this action of mine a sincere effort seeking His Face, being in agreement with what He is pleased with, and that it is beneficial for His servants. I have named it al-Qawaa’idul-Muthlaa fee Sifaatillaahi Ta’aalaa wa Asmaa’ihil-Husnaa Shaikh Nasir As-Sa’di (rahimahullah) On Names And Attributes Of Allah Ta’ala Bismillah Alhamdulillah As-Salatu Wa-Assalaamu Alaa Rasoolillah. Al Qawl as-Sadeed fi Maqasid at-Tawhid Sharh Kitab At-Tawhid Tawhid is founded upon confirming what Allah has affirmed for Himself, or what his Messenger (Sallallahualaihiwasalam) has affirmed of His beautiful Names. It is to have the beautifying awareness of the majestic meanings that are inclusive of the Names, to worship Allah by them, and call upon Him with them. So every matter that the worshipper seeks from His Lord – whether related to this life or religion – then he seeks it by the beautiful Names of Allah related to that.
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So whoever calls upon Him to bring him sustenance, he asks Him by His Name ar-Razzaq. For the result of mercy and forgiveness, then by His Name ar-Raheem, ar-Rahmaan, al-Barr, al-Karim, al-Afu, al-Ghafur, at- Tawab or others. What is even better than this, is that calling upon Him by His Names and Attributes is a form of worship if the meanings of His beautiful Names are realised, and their effect is in the heart, such that the heart is effected by the understanding and implications of these Names, and it is motivated by that awareness. Similar is the case with the Names of greatness, and pride, majesty and granduer and the Names that inspire fear, motivating the heart to honour Allah and recognise His majesty.
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The Names with the meanings of beauty, righteousness, beneficence, mercy and kindness – all of these motivate the heart to love Allah, longing for Him, praising Him and feeling grateful to Him. The Names of might, wisdom, knowledge and power motivate the hearts to submit in awe and fear before Him. The Names of knowledge, informing, omnipresence, watchfulness, witnessing – all of these motivate the heart to be aware that Allah is watching every motion and moment of stillness, making one guard against evil thoughts and harmful intentions.
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The Names of al-Ghani and al-Latif make the hearts realise their need and dependence upon Him, making them rely upon Him all of the time and in every situation. This awareness results in the hearts due to the servant’s awareness of the Names and Attributes. By the servant worshipping Allah with them, he is not seeking the outcome of the world, nor to master it or perfect it. It is the best form of obedience to worship Him with, and it is the essence of tawhid and worship. By opening this door, he has opened the door of the ultimate tawhid, and the perfect faith that is not realised except by the perfection achieved by the people tawhid. Affirming the Names and Attributes is the foundation of this most exalted goal. As for ilhad [heresy] in Allah’s Names and Attributes, it is the utmost negation of this grand goal.
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There are different kinds of Ilhad: If the heretic negates the meanings of the Names or attributes, as is done by the Jahimiyah and their successors. Or by resembling them to the attributes of creatures, as the mushabbihah among the Rawafid and others do. Or by calling the creatures by His Names as the mushrikin did with the name al-Lat from al-Illah, al-Uzza from al-Aziz, and al-Manat from alMannan, deriving them from the beautiful Names of Allah. So they likened them to Allah then they sanctioned worshipping them, which is solely Allah’s right alone. So the reality of heresy in Allah’s Names is altering them, either in expression or meaning, explanation or interpretation, or changing them. All of this negates tawhid and faith…. C
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Taken from the commentary by Allamah as-Sa’di (Rahimahullah) Pages 230 -232 Chapter 51 – Kitab Al-Tawhid Internet Source for the above: http://www.salafitalk.net/
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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
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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: AbdurRahman.org70
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70 http://abdurrahman.org/knowledge/Abbas-Abu-Yahya/153_-
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Allaah’s Attribute of Descent Wednesday, June 29, 2011 AbdurRahman.org
The Attribute of Descent The second question of Fatwa No. 1643
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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).
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He (Exalted be He) is not similar to His creation in any of His Attributes. He can descent as He wills in a way that suits His Majesty during the third part of the night to every country. Doing so does not contradict His Loftiness and His Istiwa‘. We do not know the manner of His Descent or the manner of His Istiwa’. This is exclusively for Him alone. As to creatures, it is impossible for them to descend at a place and be in another place at the same time. But Allah (Exalted be He) is above all things Potent. No one is to be compared or measured to Allah. Allah (Glorified and Exalted be He) says: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). (Surah Al-Nahl 16:74), There is nothing like Him; and He is the All-Hearer, the All-Seer (Surah Al-Shura 42:11).
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It becomes clear from what we have mentioned that there is no contradiction between His descent and His Istiwa’ and that the difference of countries have no effect in this point. May Allah guide you and us to what pleases Him and grant us understanding and realization of the truth. He is the answerer of invocations! 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.net71 C
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The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things – Sheikh Al-Albanee Tuesday, September 20, 2011 AbdurRahman.org
by Sheikh Al-Albanee, Al-Hudaa wan-Noor, 178. Translated by Ahmed Abu Turaab @ http://shaikhalbaani.wo rdpress.com [Allaah’s Knowledge is All-Encompassing. He has complete, total and perfect Knowledge of what was, what is, and what will be, but He is not everywhere] C
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The Shaikh was questioned about what many people say, that Allaah is everywhere or present in all things, so he answered: This is manifest misguidance, [in opposition] to the clear text of the Quraan that, ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty], ’ [Taa Haa 20:5] and His Saying, the Most High, ‘Glorify the Name of your Lord, the Most High, ’ [Al-A’laa 87:1] and He described His believing servants as those who, ‘… fear their Lord above them, and they do what they are commanded, ’ [An-Nahl 16:50] [and], ‘The angels and the Spirit [Jibreel] ascend to Him in a Day the measure whereof is fifty thousand years, ’ [Al-Ma’aarij 70:4] [and], ‘To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds), ’ [Faatir 35:10]. Many aayahs and hadiths which clarify that Allaah, the Mighty and Majestic, does not stand in need of any of the worlds, that He is above all of His Creation, that He is not commixed with His Creation as these people who I pointed to say–[those who say] that Allaah is everywhere, Allaah is
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everywhere–exalted is He and high above what the oppressors say by great sublimity. In an authentic hadith [there occurs], ‘Allaah was and nothing was with Him, ’ where is the place which [He is supposedly] gathered in as these people who claim that He is everywhere say? Especially when amongst these places are those which are clean, and those which are vile and filthy, [like] bathrooms, bars, pubs, brothels and so on. How can they not declare Allaah, the Mighty and Majestic, to be far above being everywhere even though He has said in more than one aayah that He rose over the [Mighty] Throne?
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And in an authentic hadith [there occurs] that the Prophet السلام عليهasked a slave girl whose owner wanted to free her, ‘Where is Allaah?’ She replied, ‘Above the Heavens.’ He then asked her, ‘Who am I?’ She said, ‘You are the Messenger of Allaah.’ So he turned to her master and said, ‘Free her for she is a believer.’ The slave girl in the time of the Prophet has more fiqh than the faqihs of today, because if you were to ask many of them where Allaah is, they would reply, ‘Everywhere.’ A neighbour of mine says that Allaah is present in all things–these people are miskeens. That which is present is created. Allaah was and there was nothing created. So after our Lord created the creation did He become part of it [bearing in mind] all the rubbish that it contains?! [Never]. Exalted is He and high above what the oppressors say by great sublimity. Al-Hudaa wan-Noor, 178.
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Glorifying Allah the Exalted by mentioning His Names and Attributes (Surah Al-Hashr) Saturday, October 1, 2011 AbdurRahman.org
(22. 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.) (23. He is Allah, beside Whom La ilaha illa Huwa, Al-Malik, AlQuddus, As-Salam, Al-Mu‘min, Al-Muhaymin, Al-‘Aziz, Al-Jabbar, AlMutakabbir. Glory be to Allah! Above all that they associate as partners with Him.)
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(24. 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]
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Listen to these Ayah and boost your imaan:
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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,
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(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,
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(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,
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(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,
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(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,
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(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,
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(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,
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(Al-Hakim) the All-Wise, in His legislation and decrees This is the end of the Tafsir of Surat Al-Hashr. All praise is due to Allah. Source : Tafseer Ibn Kathir – Surah Al Hashr72
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The Attribute of Laughing Sunday, October 2, 2011 AbdurRahman.org
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.
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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
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Member Member Deputy Chairman Chairman ‘Abdullah ibn Qa‘ud ‘Abdullah ibn Ghudayyan ‘Abdul-Razzaq ‘Afify ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz Source : alifta.net73 Browse by Volume Number74 > Group 175 > Volume 3:
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376 > Tawhid-ul-Asma’ wal-Sifat77 > Attributes78 > The Attribute of Laughing
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The claim that there are only twenty Attributes of Allah Monday, October 3, 2011 AbdurRahman.org
Al-Sifat (the Attributes of Allah)
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Q 12: I read in the book of Tawdih Al-‘Aqidah Al-Mufidah Fi ‘Ilm AlTawhid, that is a commentary by Shaykh Husayn Abdul-Rahim on AlMazidah 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.
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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’ C
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Hadeeth al-Qudsi is the speech of Allaah in wording and meaning Saturday, October 8, 2011 AbdurRahman.org
The Correct Belief Regarding Hadeeth Qudsi All of these sects: - The Jahmiyyah Al-Ja’diyyah – The Mu’tazilah Az-Zaidiyyah – The Karaamiyyah As-Sijistaaniyyah
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They all say concerning the Hadeeth al-Qudsi that its wording is from the Prophet (Sallalaahu alaihi wa sallam) and its meaning is from Allaah The Mighty and Majestic, and this is also their saying with regards to the Qur’aan. Yet no one from amongst the Salaf said this, rather what the Salaf were upon was that the Hadeeth al-Qudsi is the speech of Allaah The Mighty and Majestic, so the Prophet (Sallaallaahu ‘alaihi wa sallam) would say: ‘Allaah says…’ and this is a reality which does not have an aversion for it, therefore it is to be said:
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that the Hadeeth al-Qudsi is the speech of Allaah the Mighty and Majestic in wording and meaning.
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Shaykh Hammaad al-Ansaaree Al-Majmoo’ Fee Tarjumah Hammaad al-Ansaree, volume 2, page 540 Translated by Aboo Haatim Muhammad Farooq Source : fatwaislam.com84 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 84 http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=101
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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 Number85 > Volume 186 > Chapter on ‘Aqidah87 > Chapter on Allah’s Names and Attributes88 > The Hadith Qudsy are Allah’s Words that are not created89
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Ruling Concerning the Papers that Contain the Name of Allah Sunday, October 9, 2011 AbdurRahman.org
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: C
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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.
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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
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The Attribute of Al-Wujud (Existence) Tuesday, October 11, 2011 AbdurRahman.org
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 AlWajid 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? C
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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:
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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
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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/
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Fatwas of Permanent Committee – Group 190 > Volume 3: ‘Aqidah 391 > Tawhid-ul-Asma’ wal-Sifat92 > Attributes93 > The Attribute of Existence94 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 90 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&Node
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The meaning of the Hadith “Allah created Adam in His Image” Wednesday, October 12, 2011 AbdurRahman.org
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)”.
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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
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Browse by Volume Number95 > Volume 196 > Chapter on ‘Aqidah97 > Chapter on Allah’s Names and Attributes98 Related Posts : At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh99 Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)100
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Allah is not Imageless Thursday, October 13, 2011 AbdurRahman.org
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.
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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.
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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,
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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.
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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),
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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.
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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 editorin-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!
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Permanent Committee for Scholarly Research and Ifta’101 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 Source102
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Meaning of Allah’s Arsh (Throne) Friday, October 14, 2011 AbdurRahman.org
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: <> (Surah Taha 20:5). And: <> (Surah Al-A’raf 7:54).
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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): <>(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
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Exalted be He) says: <> (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
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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 <>(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.net103 – Fatwas of Nur ‘Ala Al-Darb Browse by Volume Number104 > Volume 1105 > Chapter on ‘Aqi-
103 http://www.alifta.com/fatawa/fatawaDetails.aspx?View=Page&Pa
geID=45&PageNo=1&BookID=8 104 http://www.alifta.com/fatawa/fatawaDetails.aspx?View=Tree&No
deID=1&PageNo=1&BookID=8 105 http://www.alifta.com/fatawa/fatawaDetails.aspx?View=Tree&No
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dah106 > Chapter on Allah’s Names and Attributes107 > The meaning of Allah’s ‘Arsh
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106 http://www.alifta.com/fatawa/fatawaDetails.aspx?View=Tree&No
deID=4&PageNo=1&BookID=8 107 http://www.alifta.com/fatawa/fatawaDetails.aspx?View=Tree&No
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Al-Mujeeb (The One Who Responds) Monday, October 17, 2011 AbdurRahman.org
Al-Mujeeb (The One Who Responds) Shaykh ‘Abd ur-Razzaaq al-Badr (hafidhahullaah) comments:
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“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.”
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“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.”
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Source: Fiqh ul-Asmaa il-Husnaa; Chapter 63, p. 250, 251,253 asaheeha translations http://pearlsofbenefit.wordpress.com/
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82 of Allaah’s Names Mentioned Explicitly in the Book and/or the Sunnah Monday, October 17, 2011 AbdurRahman.org
[01] 54 Explicit Names from the Qur’aan, with ”Al-”, ghayr muqayyad(*):
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Allaah108 , Ar-Rahmaan, Ar-Raheem, Al-Akram, Al-A’laa, Al-Awwal, AlAakhir, Ath-Thaahir, Al-Baatin, Al-Malik, Al-Quddoos, As-Salaam, AlMu’min, Al-Muhaymin, Al-‘Azeez109 , Al-Jabbaar, Al-Mutakabbir, AlKhaaliq, Al-Baari’, Al-Musawwir, Al-Hakeem110 , As-Samee‘, Al-Baseer, Al-Barr, At-Tawwaab, Al-Haqq, Al-Mubeen, Al-Ghanee111 , Al-Hameed, Al-Hayy, Al-Qayyoom112 , Al-’Alee, Al-‘Atheem113 , Al-Khallaaq, Al’Aleem, Ar-Razzaaq, As-Samad, Al-Ghaffaar, Al-Fattaah, Al-Qawee, Al-Waahid, Al-Qadeer, Al-Lateef, Al-Khabeer, Al-Qahhaar, Al-Kabeer, Al-Muta’aalee, Al-Musta’aan, Al-Kareem, Al-Mateen, Al-Ghafoor, AlWadood, Al-Walee, Al-Wahhaab [02] 10 Explicit Names from the authentic Sunnah, not mentioned in the Qur’aan, with ”Al-”, ghayr muqayyad: Al-Hakam, As-Sayyid, Al-Musa‘-ir, Al-Qaabidh, Al-Baasit, Muqaddim, Al-Mu’akh-khir, Al-Mu’tee, Al-Mannaan114 , Ar-Rabb
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[03] 9 Explicit Names from the Qur’aan, without ”Al-”, ghayr muqayyad:
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allah/ 109 http://abdurrahmanorg.wordpress.com/2010/06/15/the-beautifu
l-names-of-allaah-al-azeez-the-mighty/ 110 http://wp.me/p1DWoK-92 111 http://www.sahihalbukhari.com/sps/downloads/pdf/AQD110002.pd
f 112 http://wp.me/p1DWoK-85 113 http://wp.me/p1DWoK-8E 114 http://wp.me/p1DWoK-5G
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‘Afuww, Haleem, Majeed, Mujeeb115 , Qareeb, Ra’oof, Shaakir, Shakoor, Waasi’ [04] 9 Explicit Names from the authentic Sunnah, not mentioned in the Qur’aan, without ”Al-”, ghayr muqayyad: Jameel, Hayyee116 , Kareem, Jawwaad, Rafeeq, Subbooh, Tayyib, Muhsin, Witr (*) ghayr muqayyad: not restriced like ”Al-Qaahiru fawqa ‘ibaadihi” (AlQaahir above his servants). These names listed all have texts mentioned that Allaah is Ar-Rahmaan, Allaah is ‘Afuww, Allaah is Al-Hakam, Allaah is Jameel, etc. Refer to the Appendix of the translation of EXEMPLARY PRINCIPLES of Ibn ‘Uthaymeen117 , rahimahullaah, for all the evidences, except for ”Al-Musta’aan”, see Soorah Al-Ambiyaa’:112.
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Posted by brother Moosaa Richardson http://www.salafitalk.net/st/viewmessages.cfm? Forum=8&Topic=2651&sortby=desc
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115 http://wp.me/p1DWoK-5j 116 http://abdurrahman.org/knowledge/Abbas-Abu-Yahya/169_-
_The_Beautiful_Name_al-Hayyee_The_Shy_One_www.AbdurRahman .org.pdf 117 http://asmawasifaat.wordpress.com/2011/06/23/buy-exemplaryprinciples-concerning-the-beautiful-names-and-attributesof-allaah/
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The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool – Shaykh Albaanee Tuesday, October 18, 2011 AbdurRahman.org
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. Translation source: http://shaikhalbaani.files.wordpres s.com/2011/09/ascendancy.pdf Audio Source: Al-Hudaa wan-Noor, 741-742. C
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Related Links: The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things118 – Sheikh Al-Albanee
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Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah119 The Transcendence (‘Uluw) of Allaah, Refuting Doubts and Misconceptions120 – by Dr. Saleh as Saleh
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119 ../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-
allaah-being-with-the-creation-of-allaah/ 120 http://abdurrahman.org/tawheed/asmawasifat/TheTranscendenc
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Ad-Dahr (time) is not one of the Names of Allaah Wednesday, October 19, 2011 AbdurRahman.org
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] C
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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.” A Point of Benefit: The great scholar Ibn Al-Qayyim said in Zaad Al-Ma’aad (2/355): ”Anyone that curses time is lingering between two states of which there is no doubt that he is from one of them. Either he has cursed Allaah Himself or he has ascribed a partner to him (Shirk). For indeed, if he believes that Allaah is the only one that did that and he curses whomsoever did it, then he has cursed Allaah.” [3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah. Source : Important Principles concerning Allaah’s Names & Attributes121 Author: Imaam Muhammad Ibn Saalih Al-‘Uthaimeen 121 http://abdurrahman.org/tawheed/impattributesuthaimeen.html
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— Question: What is the ruling on abusing time (ad-Dahr)? Answer: ad-Dahr (Time) is a subjugated form of creation from Allah’s many creations. It is not permissible to abuse it. It has been established in the Saheeh that the Messenger of Allah (peace & blessings of Allah be upon him) said: {Indeed Allah says, “The son of Adam harms Me when he abuses ad-Dahr (Time), and I am ad-Dahr (Time), I turn the night and the day, by My hand I control every thing.”} Thus regarding ad-Dahr (Time) there is nothing that is in His Hand in which He created ad-Dahr in addition to creating the universe to be confined to ad-Dahr. So the meaning of Allah is ad-Dahr is that He created ad-Dahr and the entire universe is confined to ad-Dahr and Allah knows best. Shaykh ‘Abdullah bin Humayd (rahimahullah) Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him C
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Arabic source: http://fatawa.al-islam.com/fatawa/Disp lay.asp? FatwaID=847&ParentID=707&Page=3 — (Do not abuse Ad-Dahr (time), for Allah is Ad-Dahr.) They said, ”During the time of Jahiliyyah, when an affliction, a calamity or a disaster struck them, the Arabs used to say, ‘Woe to Ad-Dahr (time)!’ So they used to blame such incidents on Ad-Dahr, cursing Ad-Dahr in the process. Surely, it is Allah the Exalted and Most Honored Who causes these (and all) things to happen. This is why when they cursed Ad-Dahr, it was as if they were cursing Allah Himself, since truthfully, He causes all incidents to happen. Therefore, abusing Ad-Dahr was prohibited due to this consideration, for it was Allah Whom they meant by abusing Ad-Dahr, which – as we said– they accused of causing (distressful) incidents.‘’ This is the best explanation for this subject, and it is the desired meaning. Allah knows best. We should mention that Ibn Hazm and those of the Zahiriyyah like him made an error when they used this Hadith to include Ad-Dahr among Allah’s most beautiful Names. Source : Tafseer Ibn kathir, 45. Al-Jathiyah
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Al-Mannan is one of the Most Beautiful Names of Allah Thursday, October 20, 2011 AbdurRahman.org
Q 1: I heard a Khatib (preacher) saying in his Du‘a’ (supplication): O Allah, You are Hannan (the Ever-Kind), O Allah, You are Mannan (the Bestower). Are these Names of Allah which we may use when supplicating to Him? A: Allah’s Most Beautiful Names are Tawqifiy (bound by a religious text and not amenable to personal opinion), and allah (Exalted be He) should not be given a name unless it is mentioned in the Qur’an or the Sunnah (whatever is reported from the Prophet). C
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Accordingly, Hannan is not one of the Names of Allah (Exalted be He). In fact, it is a description of one of His Actions. It means the One Who shows mercy and it is derived from mercy. Allah (Exalted be He) says: <> (Surah Maryam 19:13) The Ayah (Qur’anic verse) means a mercy from Allah (Exalted be He) according to one of its two interpretations. The Hadith that indicate that Allah (Exalted be He) has the Name Al-Hannan are not authentically reported.
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Al-Mannan, on the other hand, is one of the Most Beautiful Names of Allah that are authentically reported. In Sunan (Hadith compilations classified by jurisprudential themes) of Abu Dawud and Al-Nasa’y, it was related on the authority of Anas (may Allah be pleased with him) that the Prophet (peace be upon him) heard someone supplicating to Allah saying: ”O Allah! I ask You thatall praise is Yours. There is no true god except You, You are AlMannan, the Originator of the Heavens and Earth, Possessor of Majesty and Honor. O the Ever-Living, O Self-Subsisting”. The Prophet (peace be upon him) then said: ”He has supplicated to Allah using His Greatest Name; when supplicated with this Name, He answers, and when asked with this Name He gives”. 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’
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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 Source : alifta.net122 Related Links: 82 of Allaah’s Names Mentioned Explicitly in the Book and/or the Sunnah123
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122 http://www.alifta.net/Fatawa/Fatwaprint.aspx?id=9475&BookID=
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Al-Rashid is not one of the Names of Allah (Exalted be He) Friday, October 21, 2011 AbdurRahman.org
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:
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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. 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 Source : alifta.net124
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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?
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“The Hand of Allaah is over their hands” Sunday, October 23, 2011 AbdurRahman.org
Explanation of the Ayah whose meanings say: <> (Surah Al Fath 48:10) From ‘Abdul ‘Aziz Bin ‘Abdullah ibn Baz to the respected brother, Assalamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) To proceed: With reference to your Fatwa request registered in the Department of Scholarly Research and Ifta’ no. 3137 dated 11/7/1408 A. H., it reads:
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We attended a Tafsir (exegesis of the meanings of the Qur’an) seminar held in a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and located in Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah (whose meanings translated as): <> (Surah Al Fath 48:10). He said that this Ayah has more than one meaning. It can be Allah’s Help given to them, Allah’s Power with them, or Allah’s Knowledge of their conditions and intentions. After the seminar finished, one brother told the Shaykh that his interpretation of this Ayah goes against ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama‘ah (adherents to the Sunnah and the Muslim mainstream) and complies with the views of Asha‘irah (a Muslim group that bases its creedal issues on logic). The Shaykh was annoyed and replied that Al-Mawardy and Ibn Kathir mentioned this interpretation in their books. The man corrected him saying that Ibn Kathir did not state that, but it is Al-Mawardy who advocated Asha‘irah. The debate heated and people behaved aggressively labeling the man a Christian and Buddhist and they were about to beat him but some protected him. Allah knows that this man wanted to explain the truth out of his jealousy for the Muslim ‘Aqidah and the impermissibility to delay the declaration beyond the time of need. The man suggested that the issue be referred to you and they agreed. Would you please enlighten us. May Allah reward you the best. Waiting for your reply. Please be informed that our creed is to affirm Allah’s Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah. However, this Hand is such as befits Allah’s Majesty without Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes
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to those of His Creation) or Tahrif (distortion of the meaning) or Ta‘til (negation of the meaning or function of Allah’s Attributes). We believe that there is nothing like Him; and He is the All-Hearer, the All-Seer. We do not deny any of His Attributes with which He described Himself. We do not change the words from their (right) places. We do not discuss the nature of His Attributes, or liken His Attributes to those of His creation, because there is nothing that can be compared to Him, and He has no peer, equal or rival. Just as He (Glorified be He) has a true ”Self” which is not similar to that of His creatures, He does not resemble any of His creatures in any of His Attributes. Confirming the Attributes of the Creator does not entail comparing them to those of the created. This is the doctrine of the Salaf (righteous predecessors) including Sahabah (Companions of the Prophet), Tabi‘un (Followers, the generation after the Companions of the Prophet) and their followers from the best three generations of Islam and their successors to this day. C
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Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) stated: More than one scholar reported that the Salaf unanimously agreed that the literal meanings of the Attributes of the Creator (Glorified and Exalted be He) should be accepted according to their apparent implication without any Takyif or Tashbih to the created. Discussing the Attributes comes under the heading of discussing the Divine Self. Whatever is said about the Divine Self, the same can in all respects be said about the Divine Attributes. If the Self is affirmed to exist without descriptive designation, the same applies to the Attributes. We affirm the existence of every Attribute without describing its manner. We say that Allah (Exalted be He) has a Hand and Eyes, but we do not say that His Hand implies Power and His Hearing implies having knowledge. Then he (may Allah be merciful to him) quoted as evidence affirming Allah’s Attribute of having a Hand the following Ayah:<> (Surah Al-Maidah 8:64). Allah (Exalted be He) also has said to Iblis (Satan): <>(Surah Sa’d 38:75). He (Glorified be He) also says: <> (Surah Al-Zumar 39:67) Allah (Glorified be He) also says: <> (Glorified be He) also says: In Your Hand is the good. Verily, You are Able to do all things. Then in commentary on these Ayahs, Ibn Taymiyyah (may Allah be merciful to him) said: These Ayahs mean that Allah (Exalted be He) has two Hands in a manner which suits His Majesty and that He created Adam with them unlike the angels and
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Iblis. Also, Allah (Exalted be He) will grasp the earth and fold the heavens in His Right Hand and that His both Hands are widely outstretched. The word outstretched implies generosity and free giving, for acts of generosity are often with the hand stretched out, whereas when holding back the hands are clasped close to the neck, as Allah (Exalted be He) says: And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.
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Conventionally, when someone is described as having widely outstretched hands, it is understood that the person has hands in a true literal sense. Ibn Taymiyah (may Allah be merciful to him) stated that the plural form of hand, i.e. hands is used to imply neither bounty nor power. Using the singular form to express numerous things or the plural form to express one thing is baseless in the Arabic language in which the Qur’an was revealed. Thus, Hands in His Saying: …to one whom I have created with Both My Hands cannot mean power because the latter is one attribute. It is incorrect to use the plural form (hands) to express one thing (power). Nor do they imply bounty because we cannot use two hands to denote Allah’s Bounties which are countless. Then he (may Allah be merciful to him) quoted evidence from the Sunnah that affirms Allah’s Attribute of having a Hand. The Prophet (peace be upon him) said: The just will be with Allah on pulpits of light on the right Hand of the Most Merciful (Glorified and Exalted be He), and both His Hands are right – those who are just in their judgment and are fair with their families and those of whom they are in charge. (Related by Muslim) He (peace be upon him) also said: Allah’s Hand is full; never diminishes no matter how much is given, generously and unceasingly spending, night and day. Do you see what He has spent since He created the Heavens and the Earth? Yet all that has not decreased what is in His Hand. His Throne was over the water; and in His Other Hand there is the Balance; He raises and lowers (whom He wills). (Related by Muslim) It is also reported in the Sahih (Authentic Hadith Book) on the authority of Abu Said Al-Khudry (may Allah be pleased with him) that the Prophet (peace be upon him) said: The earth will be one single bread on the Day of Resurrection which the Almighty will turn in His Hand as one of you turns a loaf while on a journey. It is also reported in the Sahih on the authority of Ibn
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‘Umar (may Allah be pleased with them) that the Prophet (peace be upon him) said: ‘The Lord (Glorified and Exalted be He) will take in His Hand His heavens and earth and say, ‘I am Allah – the Prophet (peace be upon him) clenched and opened his fingers (and continued narrating) – I am the King.’ So much so that I looked at the Minbar (pulpit) and saw it moving underneath the Messenger of Allah (peace be upon him) and thought that it would cause him (peace be upon him) to fall. According to another narration: While on the Minbar (pulpit), the Prophet (peace be upon him) recited the Ayah: They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified be He, and High be He above all that they associate as partners with Him! He (peace be upon him) said, ‘Allah – glorifying Himself – will say: I am the Almighty.’ It is also reported in the Sahih on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: Allah will hold the earth and fold the Heaven in His right Hand, and say, ‘I am the King! Where are the kings of the earth?’ Another authentic Hadith says: (When Allah created Adam) Allah, keeping His Two Hands closed, said to him (Adam), ‘Choose whichever you will.’ Adam said, ‘I choose the Right Hand of My Lord and both Hands of my Lord are blessed.’ Then Allah spread out His Hand, and there were Adam and his offspring.
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It is reported in the Sahih: When Allah created the creation He wrote with His Hand on Himself: Verily, My Mercy overcomes My Wrath.
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It is also reported in the Sahih: There was an argument between Adam and Moses, in which Adam said to Moses, ‘You are Moses! Allah chose you (above mankind) by His speaking (to you) and wrote with His own Hand the Torah for you.’ Moses said, ‘You are Adam! Allah has created you with His Hand and breathed into you the soul He created for you.’ It is reported that Allah (Exalted be He) says: By My Majesty and Glory, I will not make the righteous offspring of those whom I created with My Hands like those (other creatures) to whom I said, ‘Be’ and they were. It is reported in the Sunan (Hadith compilations classified by jurisprudential themes): Allah created Adam and wiped his back with His Right Hand, and brought forth from it an offspring, saying, ‘I have created these for Paradise and the deeds of the people of Paradise they will be doing.’ He then wiped
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his back and brought forth from it an offspring, saying, ‘I have created these for Hellfire, and the deeds of the people of Hellfire they will be doing.’ Shaykh-ul-Islam stated that these Hadiths and others stand as decisive texts closed to Ta’wil (allegorical interpretation). They were accepted and authenticated by the Muslim Ummah. The Qur’an and Sunnah many times mention Allah’s Attribute of having a Hand including that He (Exalted be He) created with His Hand, His Hands are widely outstretched and the dominion is in His Hand. Also, the Sunnah is replete with mention of this attribute. It is impossible that the Messenger of Allah (peace be upon him) and the Imams omitted to explain to people that these texts do not imply the apparent meaning or should not be interpreted in the literal sense. That this continued until Jahm ibn Safwan came a long time after the era of Sahabah to explain to people what was revealed to their Prophet (peace be upon him)! Then Bishr ibn Ghiyath followed his path as well as others accused of hypocrisy imitated him. C
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The Prophet (peace be upon him) taught us everything; even how to make Istinja’ (cleansing the private parts with water after urination or defecation). He (peace be upon said) said: I have left nothing which can lead you to Paradise except that I explained it to you. I have left you on white (clear) proof; its night is like its day. None shall deviate from it after me except that he is destroyed. It is illogical after that the Prophet (peace be upon him) would ignore the claim that apparent meanings of the texts contained in the Book and Sunnah imply Tajsim (anthropomorphism) and Tashbih and that whoever believe in the apparent meanings is misguided without explaining or manifesting the truth. It is also impossible that the Salaf say we should pass these texts as they were revealed while they intend the metaphorical meaning. If they had implied metaphorically certain attributes, the Arabs would have realized this. Persians and Romans cannot be more knowledgeable of Arabic language than the sons of Muhajirun (Emigrants from Makkah to Madinah) and Ansar (Helpers, inhabitants of Madinah who supported the Prophet). End of Quote. Brief summary from Majmu‘ Al-Fatawa, vol. 6, pp. 351373. In the light of what is mentioned, it is clear for everyone that what this young man said is the truth.
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We ask Allah to guide us all to do the right thing in deeds and words for He is All-Hearer and Responsive. As-salamu ‘alaykum warahmatullah wabarakatuh! Source : alifta.net125 – Fatwas of Ibn Baz Browse by Volume Number126 > Volume 3127 > Tafsir of Allah’s Saying: ”The Hand of Allah is over their hands”
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[Audio] Speech of Allah – Mustafa George Sunday, October 23, 2011 AbdurRahman.org
Excellent Class related to the speech of Allah from Sharh Al Sunnah by Imam Al Barbaharee128 – Audio by brother Mustafa George
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Listen : [Download this mp3129 ] – This audio has been taken from Brother Mustafa George’s Site130
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From Sharhu Sunnah – Imam Barbaharee: Point No # 16 : Concerning The Speech of Allaah And Questioning the Attributes: No one says about the attributes of the Lord, theMost High, ‘Why?’ except one who doubts about Allaah, the Blessed and Most High. The Qur’aan is the Speech of Allaah, His Revelation and Light. It is not created, since the Qur’aan is from Allaah and that which is from Allaah is not created. This 128 http://wp.me/p1VJ3-sR 129 http://AbdurRahman.org/audio/AbooIsmaaeel_MustafaGeorge/Spee
ch-of-Allah-Sharhu-Sunnah-Al-Barbaharee.mp3 130 http://salafee.multiply.com/music/item/111
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was whatMaalik ibn Anas, Ahmad ibn Hanbal and the Scholars before and after them said and debating about it is disbelief.[1] Notes 1. The Qur’aan is the Speech of Allaah, hence it is an attribute of Allaah. All of Allaah’s attributes have been with Him eternally. Imaam Maalik said, ”The Qur’aan is the speech of Allaah. It is not created.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.414). Imaam Ahmad ibn Hanbal was asked about the one who says that the Qur’aan was created, so he said, ”(He is) a disbeliever.” Reported by alLaalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.449). Related Links: Sharh-us-Sunnah – Dawud ibn Ronald Burbank131 C
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sunnah-dawud-ibn-ronald-burbank/ 132 http://salaf-us-saalih.com/2010/12/16/online-class-sharhu-
sunnah-by-imam-al-barbaharee-by-mustafa-george-hafidahull ah/
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Ruling on giving names indicating servitude to other than Allah Monday, October 24, 2011 AbdurRahman.org
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.
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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, ‘AbdulHussayn 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.
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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. Source : alifta.net133 – Fatwas of Nur ‘Ala Al-Darb
133 http://alifta.net%20/
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Browse by Volume Number134 > Volume 1135 > Chapter on ‘Aqidah136 > Chapter on respecting the Names of Allah137 > Ruling on giving someone a name that indicates servitude to other than Allah
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Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens Tuesday, October 25, 2011 AbdurRahman.org
Q 2: What is the evidence that Allah is in the heavens? A: The ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body) is that Allah is in the heavens, above all of His Creation, and that He has risen above the Throne, as He (Glorified be He) states: <> (Surah Al-Mulk 67:16-17) C
and He (Exalted be He) states:
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and states:
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<> (Surah Al-Sajdah 32:5) and in Surah Ta-Hah:
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and (Glorified be He): <> (Surah Al-Ara’f 7:54) in seven places in the Qur’an. Furthermore, it was authentically reported in the Hadith regarding the Kharijites that the prophet (peace be upon him) states: ”Don’t you trust me though I am the trustworthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?” and
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when the Prophet (peace be upon him) asked a slave girl, ”Where is Allah?” She replied, ”In the heaven.” He (peace be upon him) then asked her, ”Who am I?” She said, ”You are the Messenger of Allah.” He (peace be upon him) said (to her master), ”Release her, for she is a believer.” [Related by Muslim] The Prophet (peace be upon him) also stated: The Compassionate One has mercy on those who are merciful. If you show mercy to those who are on the earth, He Who is in the heaven will show mercy to you. [Related by Ahmad, Abu Dawud and Al-Tirmidhi who classified it as a Hasan Sahih Hadith, and Al-Hakim who classified it as Sahih and Al-Dhahabi agreed with him]. And there are many other Hadith to this effect.
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Sheikh-ul-Islam Ibn Taymiyyah said that this does not mean in any way that Allah is in the midst of, or surrounded by the heavens, as none of the Salaf (righteous predecessors) of this Ummah (community) or its Imams ever stated that; rather they agreed that allah is established on His Throne above the heavens and is distinguished from His creation with no similarity whatsoever between Him and His creation in terms of His Attributes, Names, or Power.
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Then he quoted the saying of Al-Imam Malik that Allah is above the heavens and His knowledge encompasses everywhere and every thing, until he (Malik) said whoever believes that Allah is in the mist of, or surrounded by the heavens and that He needs His Throne or any of His creation, or that His rising above the Throne is similar to that of any of His servants sitting on a chair, then he is astray, Mubtadi‘ (one who introduces innovations in religion) and Islamically ignorant. Likewise, whoever believes that Allah is not above the heavens and rising above His Throne and Muhammad was not carried to heaven or the Qur’an was revealed to him, is Mu‘atil (denying Allah’s attributes), astray and Mubtadi‘. [Quoted from the collection of Fatwa by Ibn Taymiyyah.] 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’
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Member Member Deputy Chairman Chairman Bakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul‘Aziz ibn ‘Abdullah ibn Baz Source : alifta.net138 Browse by Volume Number139 > Group 2140 > Volume 2: ‘Aqidah141 > Ta’wil of the Attributes of Allah142 > The evidence Allah is in the heavens Related Links: The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool143 – Sheikh Al-Albanee The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things144 – Sheikh Al-Albanee C
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Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah145
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The Transcendence (‘Uluw) of Allaah, Refuting Doubts and Misconceptions146 – by Dr. Saleh as Saleh
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138 http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&Page
ID=11061&PageNo=1&BookID=7 139 http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&Node
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ID=9011&PageNo=1&BookID=7 143 ../2011/10/18/the-ascendancy-of-allaah-a-refutation-of-
wahdatul-wujood-hulool-shaykh-albaanee/ 144 http://wp.me/p1DWoK-3g 145 ../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-
allaah-being-with-the-creation-of-allaah/ 146 http://abdurrahman.org/tawheed/asmawasifat/TheTranscendenc
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Al-Awwal & Al-Qadeem Wednesday, October 26, 2011 AbdurRahman.org
He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end As the statement of Allaah proves this, “He is the First and the Last.” (Al Hadid 57:3), along with the statement of His Messenger sallallaahu alaihi wa sallam, “You are the First, so there are none before You, and You are the Last, so there are none after You.” [4]
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But the word Qadeem (old) is not associated with Allaah, except informatively. It is not from His names; rather from His names is Al Awwal (The First), and Al Awwal is not like Al Qadeem, because Al Qadeem may have something before it, while Al Awwal has nothing preceding it. He sallallaahu alaihi wa sallam said, “You are Al Awwal, so there are none before You.” Rather, the author was cautious, so he said, ” He is Qadeem with no beginning.” But if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect. Foot Notes: [4] Narrated by Imaam Muslim hadeeth number 2713 Source : Concise Notes on Aqeedah At Tahaawiyyah – Shaykh Saalih Bin Fawzaan Al Fawzaan Source: At Taleeqaat Al Mukhtasirah Alaa Aqeedah At Tahaawiyyah, Translated by Kashif as Salafi Some Notes by Brother Moosa Richardson on Salafitalk.net147 ”..if he would have said, ”Qadeem” and stopped, then the meaning of this would be incorrect.” [At-Ta’leeqat Al-Mukhtasirah alaa Matn Aqeedah AtTahaawiyyah]…” 147 http://www.salafitalk.net/st/printthread.cfm?Forum=8&Topic=
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This shows how the scholars deal with phrases not mentioned in the texts and/or not mentioned by our Salaf. The word ”qadeem” is from them. We do not accept its usage in reference to Allaah at all. However, we look to the intention of the person using the word and if the meaning that they intend is correct, then we affirm the correctness of the meaning while replacing the word with something that is established. In this case, we say Ibn Abil‘Izz did not intend to say that Allaah is qadeem, meaning something old that had a beginning, rather he meant the correct meaning of the name ”alAwwal”. So we affirm the correct meaning for his speech, however we abandon the word qadeem and do not use it in reference to Allaah (even with the correct meaning), rather we use that which is supported by the texts and that used by the salaf: al-Awwal.
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This principle is very important, so review EXEMPLARY FOUNDATIONS by Ibn ‘Uthaymeen (p.66-68), regarding the usage of the word ”jihah”. So understand the difference between accepting the meaning and accepting the word/phrase itself, may Allaah bless you. Ibn Abil-’Izz al-Hanafee explained at-Tahaawiyyah of Abu Ja’far. Ibn Abil-‘Izz explained that the meaning of Qadeem is found in the Name ”AlAwwal”, and to use the Name ”Qadeem” for Allaah is not correct as there is no text to support that. [Sharh at-Tahaawiyyah, 1/170-172, ar-Risaalah] . Ibn Abil-’Izz al-Hanafee said, ”… And the (texts of the) Shar’ have come with His Name Al-Awwal, and it is better than ”Al-Qadeem”, since it cause one to understand that everything after it is to be returned to it, and follows it, as opposed to ”al-qadeem”, and Allaah has the MOST BEAUTIFUL Names, not just beautiful Names…” [1/172] Additionally, other scholars besides at-Tahaawee (like Ibn Mandah and alBayhaqee for example), referred to Allaah as ”Qadeem”, and that was most likely based on the fact that the name ”al-Qadeem” is one of the names mentioned in al-Waleed ibn Muslim’s narration of the hadeeth regarding the 99 Names of Allaah. The narration is dha’eef (weak), however a number of scholars assumed it to be authentic, and this gives us some insight as to why they affirmed it, and Allaah knows best. Moosaa ibn John Richardson
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Q 1: I have read in the book of Islamic ‘Aqidah (creed) written by Shaykh ‘Abdul-Hamid ibn Badis and commented and verified by Muhammad AlHasan Fudla’ that Allah (Exalted be He) is Old, which means that His Being was never preceded by nonexistence; there is no beginning for His Existence. Is this confirmed in the Qur’an and the Sunnah (whatever is reported from the Prophet)? A: The word ”Old” is not one of the Names of Allah (may He be Blessed and Exalted) and it is enough to call Him with His Name ”The First”. However, it is permissible to call Allah (Exalted be He) the Old since you describe Him and inform about Him and not as one of His Names as the scholars stated. And Allah knows best. 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’ C
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Member Member Deputy Chairman Chairman Bakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul‘Aziz ibn ‘Abdullah ibn Baz Source : alifta.net Fatwas of Permanent Committee>Group 2>Volume 2: ‘Aqidah>Ta’wil of the Attributes of Allah>Allah’s Eternity Q: Is it permissible to say that Allah is Non-resembling to the creatures and that He is ”old”? A: All perfect Attributes are attributed to Allah (Glorified and Exalted be He), as those He has attributed to Himself and those the Messenger (peace be upon him) attributed to Him, as Allah says: <>. He (Glorified be He) is Unique in His Self, Attributes, Names and Actions and there is nothing like Him. ”Old” is not mentioned among the Names of Allah, but He is the First as He says:<>. It is also confirmed that the Prophet (peace be upon him) said, ”O Allah! You are the First, as there was nothing before You, and You are the Last, as there will be nothing after You. You are the Most High, as there is nothing above You, and You are the Nearest, as there is nothing closer than You.” (Related by Muslim)
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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 ‘Abdullah ibn Baz
‘Abdul-‘Aziz ibn
Source : alifta.net Fatwas of Permanent Committee>Group 2>Volume 2: ‘Aqidah>Ta’wil of the Attributes of Allah>Allah’s Eternity and Non-resemblance to creatures
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[Audio] Speculative Speech About Allaah is A Heretical Innovation Thursday, October 27, 2011 AbdurRahman.org
Audio by Abu Talhah Dawud ibn Ronald Burbank [Download148 ] Listen : 11: Speculative Speech About Allaah Is A Heretical Innovation May Allaah have mercy upon you! Know that speculative speech about the Lord, the Most High, is a newly invented matter and is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur’aan and what the Messenger of Allaah (saws) explained to his Companions. C
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So, He, the Mighty, is One: ”There is nothing like Him and He is the AllHearing, the All-Seeing”. [Soorah ash-Shoora (42):11] Source : Sharh-us-Sunnah – Explanation of the Creed149 by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H] Explanation by Shaikh Saalih ibn Saalih al-Fawzaan Translated by Abu Talhah Dawud ibn Ronald Burbank, Source: ittibaa.com150
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[Audio] Seeing Allaah (ar-Ru’yah) in The Hereafter Friday, October 28, 2011 AbdurRahman.org
Audio by Abu Talhah Dawud ibn Ronald Burbank [Download151 ] Listen : [16] Seeing Allaah In The Hereafter : To have Faith in seeing Allaah on the Day of Resurrection. They will see Allaah with the eyes of their heads [1].
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Notes : 1. Allaah says: ”Some faces that Day shall be shining and radiant. Looking at their Lord”. (Soorah al-Qiyaamah 75:22-23) Shuaib reports that Allaah’s Messenger (Peace be upon him) said, ”When the people of Paradise enter Paradise, Allaah, the Blessed and Most High, will say ‘Do you wish for anything extra that I may give you?’ They will say ‘Have You not brightened our faces? Have You not entered us into Paradise and saved us from the Fire?’ So He will remove the screen and they will not have been given anything more beloved to them as looking at their Lord, the Mighty and Majestic.” Reported by Muslim (Eng. trans. 1/114/no. 347) and others. Hanbal said: I spoke to Abu ‘Abdullaah, meaning Ahmad (ibn Hanbal) about seeing Allaah (ar-Ru’yah). He said, ”They are authentic ahaadeeth. We have Faith (Eemaan) in them and affirm it. We have Faith in and affirm everything reported from the Prophet (Peace be upon him) with good chains of narration.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl isSunnah (no.889). 2. ‘Adiyy ibn Haatim reports that the Prophet (Peace be upon him) said, ”There is not one of you except that Allaah will speak to him on the Day of Resurrection, there being no interpreter between Him and him.” Reported by al-Bukhaaree (Eng. trans. 8/358/no.547), Ahmad and at-Tirmidhee. 151 http://AbdurRahman.org/audio/AbuTalhaDawoodBurbank/Seeing_Al
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Source : Sharh-us-Sunnah – Explanation of the Creed152 by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H] Explanation by Shaikh Saalih ibn Saalih al-Fawzaan Translated by Abu Talhah Dawud ibn Ronald Burbank, Source: ittibaa.com153
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There is nothing like Him & There is nothing that can overwhelm Him Saturday, October 29, 2011 AbdurRahman.org
Audio by Abu Talhah Dawud ibn Ronald Burbank [Download154 ] Listen : In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank explains the Point #3 and #4 as outlined below. 3. And there is nothing like unto Him.
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(This is) taken from the statement of Allaah the most High, “There is nothing like unto Him.” (Ash Shura 42:11), and His statement, “And there is none co-equal or comparable unto Him.” (Al Ikhlas 112:4), and His statement, “Then do not set up rivals unto Allaah (in worship).” (Al Baqarah 2:22).
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This means that He the Glorious and most High has no one comparable to Him who He competes with, so Tamtheel (representation) and Tashbeeh (assimilation) are both negated with regards to Allaah the Glorious and Majestic. No one from the creation is similar to Him. This is what is obligatory; to establish what Allaah has established for Himself, and to believe in it, and not to compare Him with anything from His creation, and not to assimilate Him with anything from His creation. In this (belief that we have mentioned) is a refutation on the Mushabbihah; those who say that Allaah is like His creation, and they do not separate between the Creator and the created, and that is a false Madh’hab. And opposite to them is the Madh’hab of the Mu’attilah whom have gone to extremes in regards to Tanzeeh[1], so much so that they have denied some of the names and attributes that He has confirmed (for Himself).
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So both of these groups have erred; the Mu’attilah have gone to extremes in regards to Tanzeeh and have denied Tashbeeh, while the Mushabbihah have gone to extremes in confirming (attributes to Allaah), whereas Ahlus Sunnah wal Jama’ah have stayed in the middle, so they have confirmed what Allaah has confirmed for Himself in what befits His Majesty, without Ta’teel (denial) and Tashbeeh (likening Him to His creation) upon His saying, “There is nothing like unto Him, and He is the All-Hearer, the AllSeer.” (Ash-Shura 42:11). So His statement, “There is nothing like unto Him” is a negation of Tashbeeh and His statement, “He is the All-Hearer, the All-Seer” is a negation of Ta’teel, and Ahlus Sunnah wal Jama’ah continue upon this Madh’hab. And because of this it is said: The Mu’attilah worship a non-being; the Mushabbihah worship an idol, and the Muwahhid [2] worships a Single, Alone, and Eternal God. 4. Nothing is impossible for Him. C
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This is the establishment of the completeness of His capabilities. He the most High says, “… and He is Able to do all things.” (Al-Ma’idah 5:120), and He the most High says, “… and Allaah is Able to do everything.” (AlKahf 18:45), and He the most High says, “He is All Knowing, All Omnipotent.” (Fatir 35:44). The meaning of Al Qadeer [3] is the One with unlimited capabilities, so there is nothing that is outside the capabilities of Allaah the most High. If he desires something he just says to it, “Be and it is.”
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So in this is the confirmation of the capabilities of Allaah the most High, and the establishment of its comprehensiveness, and its containment of everything! As for the statement that some authors use, “He is capable of what He wished to be capable over”, then this incorrect, because Allaah does not limit His capabilities to (His) will, rather He says, “… and He is Able to do all things.” So say what He the Glorious and most High says. Indeed it has come in His statement, “…and He is All Potent over their assembling (i.e. resurrecting them on the Day of Resurrection) whenever He wills.” (AshShura 42:29), because they (i.e. whatever is in the heavens and the earth) have an appointed time in the future (to be assembled), and He is capable of gathering them at that time. “And among His Ayaat is the creation of the heavens and the earth, and whatever moving creatures He has dispersed
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in them both. And He is All Potent over their assembling (i.e. resurrecting them on the Day of Resurrection after their death) whenever He wills.” (Ash-Shura 42:29) Foot Notes : [1] [Translators footnote] Tanzeeh: Considering Allaah for removed from some of the attributes that He Himself and His Messenger sallallaahu alaihi wa sallam have confirmed for Allaah [2] Translators Footnote: Muwahhid: One who actualizes Tawheed. [3] [Translators Footnote] Al Qadeer: one of the Names of Allaah the Most High which means the All Powerful Source : Concise Notes on Aqeedah At Tahaawiyyah155 , Shaykh Saalih bin Fawzaan al Fawzaan At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi C
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Audio Source : Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi156 Explanation by Shaikh Saalih ibn Saalih al-Fawzaan Translated by Abu Talhah Dawud ibn Ronald Burbank, Source: ittibaa.com157
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Nothing worthy of worship except Allaah, He is Al-Awwal, Al-Aakhir and will not Perish, nor will Pass Away Monday, October 31, 2011 AbdurRahman.org
Audio by Abu Talhah Dawud ibn Ronald Burbank [Download158 ] Listen : In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank explains the Point #5, #6 and #7 as outlined below. 5. And there is nothing worthy of worship except Him. C
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This is Tawheed Al Uloohiyyah. Laa Ilaah means nothing worthy of worship except Him. But if you said, “Nothing is worshiped except Him”, then this is false, because there are many that are worshipped other than Allaah the Glorious and Majestic. So if you say that nothing is worshipped except Allaah, you have made everything that is worshipped into Allaah, and this is the Madh’hab of the people of Wahdatul Wajood, so if the one who says that believes in it, then he is from the people of Wahdatul Wajood, but if he does not believe in it, then he said blindly following someone, or because he heard it from someone, then this is incorrect, and it is obligatory upon him to correct that, and some people start their Salaah with this, “Nothing is worshipped except You.” And Allaah is the One Who has the right to be worshipped, and anything else other than Him that is worshipped, is worshipped upon falsehood. He the most High says, “That is because Allaah, He is the Truth, and what they invoke besides Him, it is falsehood, and verily, Allaah He is the Most High, the Most Great.” (Al Hajj 22:62) 6. He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end. As the statement of Allaah proves this, “He is the First and the Last.” (Al Hadid 57:3), along with the statement of His Messenger sallallaahu alaihi 158 http://abdurrahman.org/audio/AbuTalhaDawoodBurbank/Pt-5.6.7-
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wa sallam, “You are the First, so there are none before You, and You are the Last, so there are none after You.” [4] But the word Qadeem (old) is not associated with Allaah, except informatively. It is not from His names; rather from His names is Al Awwal (The First), and Al Awwal is not like Al Qadeem, because Al Qadeem may have something before it, while Al Awwal has nothing preceding it. He sallallaahu alaihi wa sallam said, “You are Al Awwal, so there are none before You.” Rather, the author was cautious, so he said, ” He is Qadeem with no beginning.” But if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect. Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713 7. He will not perish, nor will He pass away. C
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Perishing and passing away hold the same meaning. Allaah has been characterized with an everlasting life; He the most High says, “And put your trust in the Ever Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves.” (Al Furqaan 25:58). So extinction does not come to Allaah, and He the Glorious and Most High says, “Everything will perish save His Face. His is the Decision, and to Him you shall be returned.” (Al Qasas 28:88). And He the most High says, “Whatsoever is on it will perish. And the Face of your Lord full of Majesty and Honor will abide forever.” (Ar Rahman 55:26-27). So eternity is for Allaah, and the creation will die and then be summoned, and they used to be non existent in the beginning, and then Allaah created them, and then they will die, and then Allaah the Glorious and Majestic will summon them. So Allaah the most High has no beginning, nor an end. Source : Concise Notes on Aqeedah At Tahaawiyyah159 , Shaykh Saalih bin Fawzaan al Fawzaan At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi Audio Source : Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi
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[Lesson 4, starting from
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9:00 mins] Explanation by Shaikh Saalih ibn Saalih al-Fawzaan Translated by Abu Talhah Dawud ibn Ronald Burbank, Source: ittibaa.com161
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The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!” Tuesday, November 1, 2011 AbdurRahman.org
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.
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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. Source : alifta.net162 – Fatwas of Nur ‘Ala Al-Darb 162 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&Page
ID=69&PageNo=1&BookID=8
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Browse by Volume Number163 > Volume 1164 > Chapter on ‘Aqidah165 > Chapter on respecting the Names of Allah166 > The meaning of the Hadith: ”Whoever asks in the Name of Allah, give him!” Respecting the Names of Allah : Ruling Concerning the Papers that Contain the Name of Allah167 Ruling on giving names indicating servitude to other than Allah168 Honouring the Names of Allah and changing one’s name because of that169 - Al-Hakam as one of the Allah’s Names
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163 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&Node
ID=1&PageNo=1&BookID=8 164 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&Node
ID=2&PageNo=1&BookID=8 165 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&Node
ID=4&PageNo=1&BookID=8 166 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&Node
ID=68&PageNo=1&BookID=8 167 ../2011/10/09/ruling-concerning-the-papers-that-contain-
the-name-of-allah/ 168 ../2011/10/24/ruling-on-giving-names-indicating-servitude-
to-other-than-allah/ 169 http://abdurrahman.org/tawheed/KTwahab/beliefs/creed/abdulwa
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A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place Thursday, November 3, 2011 AbdurRahman.org
Translated by Ahmed Abu Turaab http://shaikhalbaani.wordpress.com Questioner: Who are the kuroobiyoon [Cherubim] Angels?
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Al-Albaani: Who are the kuroobiyoon Angels? As far as I know, there is no hadith in which a mention of this name has been made of the Angels, ‘the kuroobiyoon Angels.’ And in reality for thirty years this name had not passed by me in the hadiths which I had read in hundreds if not thousands of books, most of which were manuscripts, until [finally] I heard a mention of them in Munaa during Hajj. I was sitting during a calm, beautiful night during the days of Munaa speaking to some of our Egyptian, Syrian and other brothers from Ansaar asSunnah, when a Shaikh came in, gave salaam, sat down and started listening [to what was being said]. After I stopped speaking for a short while he entered the discussion and started speaking. It became apparent from what he said that he was from those who had studied at Azhar University and who harboured a hatred against the Salafi da’wah or the da’wah to tawheed, and that he was affected by some of the false claims which are attributed to the group of tawheed in all the Muslim lands, whether here or Egypt or Syria or any other place. So he started to attack and say that the Wahaabi da’wah was a good call but [the problem was] that they liken Allaah to the creation. So I asked him, ‘How is that?’ He replied that they say that Allaah the Mighty and Majestic–Subhaanallaah he was declaring the Quraan to have a mistake without even realising it–he said, ‘They say that Allaah rose over the Throne.’ So I said, ‘Is that their saying or the saying of the Lord of all the worlds?’
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He corrected himself and said that they explain the aayah to mean that Allaah is sitting on His Throne. I said to him: my brother, the difference between them and those who oppose them is not in likening the Lord of the worlds to the creation since they are united that it is falsehood. Rather, the difference is in whether it is correct to interpret [the word used in the aayah] ‘istiwaa’ [rose over] to mean isteelaa [conquered] or is the correct interpretation that istiwaa means ista’laa [ascended over]? So I started talking about this topic at length. And naturally the summary of the Salafi creed in this issue is that Allaah has the characteristic of being above all things [fawqiyyah]. So he latched on to this [statement] and said, ‘Is it possible [to believe] that Allaah the Mighty and Majestic is above the Throne? That would mean that we have situated him in a place.’
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So I said to him, ‘No, this is a mistake on your part and we declare ourselves to be free from a belief which confines Allaah the Mighty and Majestic to a place whereas He is the All-High, the Most Great.’ Then I started to debate with him in a specific way and so said to him …’
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Al-Albani: Do you agree with me that Allaah was and there was nothing [in existence] with Him?
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The Azhari Shaikh: Of course. Al-Albani: Was the Throne there when Allaah was? The Azhari Shaikh: No. Al-Albani: So Allaah was and there was nothing with Him and then He created the Throne? The Azhari Shaikh: Yes. I carried on with him in this manner and then said: We are now on earth, what is above us? The Azhari Shaikh: The sky. Al-Albani: Then? The Azhari Shaikh: The second.
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And we carried on like this until we came to the seventh. Then I said to him, ‘What is above the seventh?’ The Azhari Shaikh: The Throne. I said–and here is the crux of the matter– what is above the Throne? The Azhari Shaikh: The Kuroobiyoon Angels. So this was the first time in thirty years that I heard this name. I said, ‘What? The kuroobiyoon angels are above the Throne?’ We know that it is the Creator of the Throne who is above the [Mighty] Throne according to the aforementioned aayah and the Salaf’s interpretation of it [which states that] He rose over the Throne, i.e., ascended over it, and as those relied upon in this matter said:
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And the Lord of the Throne is above the Throne but Without describing Him as being in a place or being connected [to the Throne] So Allaah is in no need of the worlds, but for the first time I was [now] hearing that it is the kuroobiyoon Angels that are above the Throne, [so I asked him], ‘Do you have an aayah which establishes, firstly, that there are angels called, ‘The kuroobiyoon Angels?’
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The Azhari Shaikh: No. Al-Albani: Okay. Do you have a hadith in which a mention of them has been made with this name? The Azhari Shaikh: No. Al-Albani: So then where did you get this aqidah that above the Throne are the Kuroobiyoon Angels? The Azhari Shaikh: This is what our Shaikhs at the noble Azhar University taught us. So I said how strange. I know that [from what] the Azhari scholars teach their students in their lectures concerning that which is connected to the principles of aqidah and Usool al-Fiqh is that, ‘[Points of] aqidah are not established through aahaad hadith which are authentic, ’ so how have they taught you a point of aqidah that is not mentioned in the Quraan nor the Sunnah? How have you come to believe this?
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He was dumbfounded. I continued and said to him, ‘Imagine that those angels who you call the Kuroobiyoon are above the [Mighty] Throne–what is above them? So he stopped. Baffled. And I had already spoken to him about … And I had already spoken to him about the fact that Allaah was and there was nothing with Him … so there was nothing there [with Him], thereafter He said, ‘Be!’ and the creation was. If we conclude that we haven’t reached the Throne yet and in your opinion those angels are above the Throne: then what is above the Throne? Nothing or something [wujood/existence/being/entity]? The Azhari Shaikh: No, nothing.
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[So I said] because we had agreed that nothing was in existence before Allaah the Blessed and Most High created the heavens and the earth … Allaah was and nothing was with Him … so before Allaah created anything there was nothing–so when your knowledge leads you to understand that the Kuroobiyoon angels are above the Throne and that nothing from the universe is there after that, the creation having ended … [thereafter] when the Salafis say that Allaah the Blessed and Most High rose over, i.e., ascended over, the [Mighty] Throne–why do you accuse them of having confined Allaah the Mighty and Majestic to [a place in] His universe when there is no universe there? For the universe is limited and restricted and in our opinion the end of the universe and its highest part is the Throne and in your opinion it is the Throne and then above it are the ‘Kuroobiyoon Angels, ’ and then nothing after that. So the correct aqidah according to both the intellect and the text is truly that of the Pious Predecessors–because they did not say that Allaah is in a place, as you [falsely] assume, because there is no ‘place’ beyond the Throne, only total and complete nonexistence [of anything] except Allaah the Blessed and Most High. But what is the matter with you when you fled from that which you accused the Salafis of, [something] which they are [in fact] free of–since [we say that] Allaah is not in a place because there is no universe or place after the
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[Mighty] Throne, Allaah having ascended over it–but what’s the matter with you fleeing from affirming this attribute for Allaah the Blessed and Most High, i.e., the attribute of declaring Him completely free of any likeness to His creation and not ascribing the qualities of the creation to Him [tanzeeh], because He is not in the universe. So how is it that you say He is everywhere, you confine Him to being inside His universe which He created after it was not in existence? So you are the Mushabbihah, and you are the Mujassimah [anthropomorphists].
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And we the Salafis are nothing other than those who go by what Allaah the Most High said, ‘There is nothing like unto Him, and He is the All-Hearer, the All-Seer, ’ [Shuraa 42:11] and upon this aayah, upon [the meaning contained in] its beginning and end, we declare Him, the Most High, to be totally and utterly free of any likeness to His creation and do not ascribe the qualities of the creation to Him [tanzeeh], whilst affirming [His] Attributes as befits His Majesty and Exaltedness. Fataawaa Jeddah, 17. Related Links :
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The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool170 – Sheikh Al-Albanee
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The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things171 – Sheikh Al-Albanee Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens172 Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah173 170 ../2011/10/18/the-ascendancy-of-allaah-a-refutation-of-
wahdatul-wujood-hulool-shaykh-albaanee/ 171 http://wp.me/p1DWoK-3g 172 ../2011/10/25/evidence-that-allah-is-in-the-heavens/ 173 ../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-
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High is Allaah above what the Sufis ascribe to Him Thursday, November 3, 2011 AbdurRahman.org
Translated by Ahmed Abu Turaab http://shaikhalbaani.wordpress.com Questioner: The Sufis have recently come to our city, what advice can you give us? Al-Albani: There is an old difference between the Muslims about the Sufis. The reality is that this name, Sufism [tasawwuf], and those who affiliate themselves to it, the Sufis, have many different meanings. C
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We know from our interaction with many of them that when the proof is established against them they say, ‘Sufism is nothing except clinging to the manners of Allaah’s Prophet وسلم عليه الله صلى, like abstaining from the world and desiring the Hereafter, ’ this is what they say when the proof is established against them.
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Thus we say that if this is what Sufism is in your opinion, then the difference between us and you regarding the word remains. Remove this word, ’tasawwuf174 , ’ because it has become a word having a great many meanings. One of which we mentioned just now, [i.e., ] sticking to noble manners and abstaining from the world and turning to the Hereafter. There is no need for us to use this name whose meaning is dubious when referring to that affair which [the Muslims] are united upon, i.e., sticking to the manners of Allaah’s Prophet السلام عليهand abstaining from the world and devoting oneself to the Hereafter. But the reality is that [the word] tasawwuf175 [Sufism] has meanings far removed from this correct meaning [mentioned above]. And sometimes this distance [from the Truth] takes the one who is upon it out of the fold
174 http://abdurrahmanorg.wordpress.com/2010/01/30/tazkiyah-
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of Islaam, and sometimes it will place him among one of the misguided groups. As for the first group [i.e., the people who have left the fold of Islaam], then it refers to those who believe in what the people of knowledge refer to as the creed of unity, or The Unity of Being/Existence [Wahdatul-Wujood] to be more precise. The Unity of Being, which is pure denial [of Allaah, ilhaad], means Nature, as expressed by naturalists (believers in naturalism), i.e. there is nothing but matter. One of them says, ‘Everything that you see with your very eye is Allaah.’ So it’s nature, everything that you see with your eye is Allaah! A second says:
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And the dog and the pig are nothing but our God. And Allaah is nothing but a monk in a church. A third [Ibn Arabi, the Sufi] says: God [Rabb] is man and man is God How I wish to know who the one ordered (to perform worship) is If you say man (is the one ordered), then that is a denial (of the presence of a God, based on the concept that God is man and man is God!) And if you say God, how can He be obligated?! A fourth: When the Magians worshipped the fire They worshipped nothing but the One, the Irresistible Subduer [i.e., Al-Qahhaar, Allaah] All of these are statements written down in their books through which they seek blessings. A belief [aqidah] such as this takes one outside the fold of Islaam, for it is a creed greater in disbelief than that of the Jews and Christians. This reminds me of the saying of one their extremists, ‘The Jews and Christians only disbelieved because the Jews restricted Allaah to being in Uzair, and the Christians confined Him to being in the Father, the Son and the Holy Spirit–but as for us, we have generalized Him to be in all things.’
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For this reason from their words of remembrance [dhikr]–and their dhikr is not from that of the Muslims, that which the Prophet mentioned [when he said], ‘The best form of remembrance is, ‘Laa ilaaha illallaah, ’–their remembrance is, ‘He, He …’ And they [also] say other phrases which, regretfully, some of the general masses with us in Syria have latched on to. You’ll find one of them sitting, wanting to remember Allaah, and so he will say, ‘There is nothing other than Him.’ What does, ‘There is nothing other than Him, ’ mean? [This is incorrect because] there is a Creator and then there is the creation. So this is the creed of The Unity of Being [Wahdatul-Wujood], wording which is mentioned by some people, but they have not paid attention to the misguidance found therein.
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Like these phrases totally is the saying of many of the common folk and their scholars, ‘Allaah is present in all that exists, Allaah is everywhere …’ [this is] the creed of The Unity of Being [Wahdatul-Wujood176 ], but along with that it is the creed [aqidah] of the Ash’aris and Maturidis of the end of time.
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[They say], ‘Allaah is in all places, ’ this [i.e., where we are sitting right now] is a place, is Allaah here? What is here? Zaid, Bakr, Amr, matter, a wall, air and so on–is Allaah here?! ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty], ’ [Taa Haa 20:5] This is the creed of the Salaf as-Saalih. So this type of Sufism is the severest of the most severe forms of disbelief found on the face of the earth. [Translator’s note: The following is another example of the extremists amongst them: ‘Sulaimaan bin Ali bin Abdullah al-Tilmisaani d. 690AH. He is highly revered among Sufis. The Shaikh of Islaam Ibn Taymiyyah said about him, ”He used to make all forbidden things lawful. To such an extent that some of the reliable people reported that he said: ‘The daughter, the mother, all (foreign) women–all of them are one and the same–there is nothing forbidden in that for us. It is only the ones who are 176 http://wp.me/p1DWoK-3g
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veiled that say that that is haraam. So we in reply say to them: ‘It is haraam for you (not us).’‘ (Majmoo’atur-Rasaa’il (1/184). This Sufi Tilmisani once passed by a mangy, scabby dead dog on the street whilst he was talking to his companion about Wahdatul-Wujood (the Unity of Being/Existence). So his companion said to him, ”Is this also the Essence (Dhaat) of Allaah?” pointing to the dead dog. So Al-Tilmisani replied: ”Yes. Everything is His Essence. Essence (Dhaat).”
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High is Allaah above what the Sufis ascribe to Him!’ (Majmoo’atur-Rasaa’il (145) of Ibn Taymiyyah).] Related Links : Tazkiyah & Tasawwuf177 – Posted by Moosaa ibn John Richardson C
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Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-‘Uthaymeen Thursday, November 3, 2011 AbdurRahman.org
Tafseer Ayatul-Kursi179 – By Shaykh Muhammad bin Saalih Al‘Uthaymeen (rahimahullah) With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ‘Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)
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[Audio] He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end Friday, November 4, 2011 AbdurRahman.org
Explanation of Aqeedah at-Tahaawiyyah From the Works of Shaykh Saalih al-Fawzaan & Shaykh Saalih Aal ashShaykh Translated By Abu ‘Iyaad Amjad Rafiq Lesson No.4 : #6 of Aqeedah at-Tahaawiyyah, Excellent lecture !! [Download MP3180 ] C
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Listen : 6. He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end. As the statement of Allaah proves this, “He is the First and the Last.” (Al Hadid 57:3), along with the statement of His Messenger sallallaahu alaihi wa sallam, “You are the First, so there are none before You, and You are the Last, so there are none after You.” [4] But the word Qadeem (old) is not associated with Allaah, except informatively. It is not from His names; rather from His names is Al Awwal (The First), and Al Awwal is not like Al Qadeem, because Al Qadeem may have something before it, while Al Awwal has nothing preceding it. He sallallaahu alaihi wa sallam said, “You are Al Awwal, so there are none before You.” Rather, the author was cautious, so he said, ” He is Qadeem with no beginning.” But if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect. Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713 180 http://www.learnaboutislam.co.uk/audio/abu-iyaad/Aqeedah-at-
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Source : Concise Notes on Aqeedah At Tahaawiyyah181 , Shaykh Saalih bin Fawzaan al Fawzaan At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi
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181 http://abdurrahman.org/aqeeda/aqeedahtahawiyahnotes1to5.pdf
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Al-Hayy, Al-Qayyoum Friday, November 4, 2011 AbdurRahman.org
{ الح ُّي َ } ال َق ُّيو ُم Al Hayy (The Ever living), Al-Qayyoum These are two of Allaah’s names which comprise the perfection of Attributes and Actions.
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The name: { الـح ُّي َ } comprises the perfection of Attributes, and { } ال َق ُّيومthe perfection of Actions. The meaning of { }الح ُّي َ is the one who possesses the perfect living. This is inferred from the [34] { } الin { }الـح ُّي which is gramَ matically used to denote [amongst other things] [35] the combination of all perfection [in properties and (or) applications in the term that it accompanies (al-istighraaq )]. This is also indicated in as far as existence and none-existence, and perfection and imperfection are concerned. In fact, if we consider man’s life, we find it imperfect because it originates in ‘adam (none-existence) and ends in ‘adam. [36]
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It is also imperfect as far as his attributes and actions are concerned. For his hearing, sight, sayings, and actions are all imperfect. As such, man’s life is imperfect from all angles: in existence and ‘adam, and with regard to the inseparable attributes of life itself. However, with respect to Allaah, Most Mighty and Majestic, His life is perfect, neither preceded by ‘adam nor coming to naught. Allaah, Most High, says: <> [Qur’aan, Soorat Al-Furqaan (25:58)]. He also said: <>[Qur’aan, Soorat Ar-Rahmaan (55:26-27)]. That is why some of the salaf said: “The person should make a connection and not pause [when he recites the word perish in the above verse] because this signifies the right manner of perfection. The true aspect of Allaah’s perfection lies not only in the fact that creation will perish but also in the
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baqaa’ (endless existence) of Allaah, the Most Mighty and Most Majestic. In addition, Allaah’s hayaat (Life) is one which is neither accompanied by annihilation nor by ‘adam : <> [Qur’aan, soorat al-qasaa (28:88)]. Indeed, to Allaah, the Mighty and Majestic, belongs the eternally- perfect Life. Furthermore Allaah’s hayaat is characterized by the perfection of Attributes: hearing, sight, knowledge, ability, might and all qualities of perfection. That is why the particle { } الwhich denotes al-istighraaq with regard to baqaa’ (endless existence) and al-kamaal (perfection) was introduced.
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Regarding [Allaah’s] Saying: { } ال َق ُّيوم: al-Qayyoum, its origin is the word al-qiyaam, and the measure of { } ال َق ُّيومis fayy’ool and it is a form of intensiveness. The name al-Qayyoum means the One Who is established on His Own, Self-subsisting, by Whom all things subsist. [37] Allaah, the Most High, said: <> [Qur’aan, Soorat Ar-Ra’d (13:33)]. Allaah is established on His Own (qaa’im bi-nafsihi ) as He, the Most High, says: <> [Qur’aan, Soorat At-Taghaabun (64:6)]. So, Allaah is absolutely free of any need from all creation. He is Selfsubsisting. He needs not food nor drink, for He is the One Who feeds but is not fed. He needs not a supporter, nor a helper, nor a deputy, nor an advisor. He is established in perfection by Himself. If someone says, “How do we reconcile the above meaning of al-Qayyoum with the saying of Allaah, the Most High: <> [Qur’aan, Soorat Muhammad (47:7)], and His saying: <> [Qur’aan, Soorat Al-Hajj (22:40)].
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What is meant by His affirmation that He “is being helped”? The answer is that the intended meaning is help in the cause of Allaah’s deen, for He is the One Who is in full charge of all things. So, everything other than Allaah is dependent upon Him in existence, preparation of affairs, and sustenance. Footnotes: [34] {}ال, “al”is a particle of determination and specification. [35] See Lane, E. W., Arabic-English Lexicon (Cambridge, England: Islaamic Texts Society, 1984), vol. 1, p. 74. [36] In the present world, otherwise man will end up in an eternal life in the Hereafter. [37] He sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice. Source : Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al‘Uthaymeen182 C
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The Name “Allaah” – By Dawood Burbank (Rahimahullah) Saturday, November 5, 2011 AbdurRahman.org
Allaah (The One Truly Venerated and Worshipped, the One Deserving that He is Singled Out with All Worship Because of His Perfect Attributes of Divinity) Ibn al-Qayyim said in Madaarij us-Saalikeen:
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”The Name ‘Allaah’ indicates all of the perfect Names and lofty attributes in all three ways of indication. It indicates His divinity which is the affirmation of all characteristics of divinity for Him along with negation of their opposites for Him. The attributes of divinity are the attributes of perfection, being free from any likeness with the creation and free of any deficiency or imperfection.”
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The explainer of Kitaab ut-Tawheed in Tayseer ul-‘Azeez il-Hameed, brings a quote from Ibn al-Qayyim also with regard to the excellent qualities of the Name, ‘Allaah‘.
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”As for the particular virtues of the meaning of this Name ‘Allaah’, the most knowledgeable of the creation (sallallaahu ‘alaihi wasallam) himself said: ‘I could not praise you enough as You deserve. You are as You have praised Yourself’ [Reported by Muslim] So how can we enumerate the special virtues of the Name of the One who comprises every perfection, unrestrictedly; every praise and commendation, every laudation and exaltation, all splendour, all perfection and glory, all beauty, all good, eminence and all generosity. Excellence and goodness is for Him and is from Him. This Name Allaah is not mentioned upon a small amount of something except that it causes it to increase. Nor is it mentioned in a state of fear except
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that it removes it. Nor is it mentioned on any misfortune except that it relieves it. Nor in any state of anxiety and distress except that it brings relief. Nor upon any state of difficulty except that it brings ease to it. None that is weak resorts to it, except that it brings strength to him. Nor anyone in a state of humiliation, except that it brings honour to him. Nor anyone in poverty, except that he is enriched. Nor anyone who feels estranged and uneasy, except that it causes him to feel at ease. Nor is it mentioned by one who is overcome, except that it brings aid and victory for him. Nor by one who is in straitened circumstances, except that his difficulty is removed. Nor is it mentioned by a fugitive, except that he finds refuge. It is the Name - meaning Allaah’s Name ‘Allaah’ through which distress is removed, through which the descent of blessings is sought, and through which supplications are answered. Through it slips are corrected, sins are warded away, and good deeds are brought closer. C
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It is the Name with which the heavens and earth were established, with which the revealed Books were sent down, and with which the Messengers were sent. With it the legislated laws were prescribed. Through it the prescribed punishments were established, and with it jihaad was prescribed. Through this Name the creation will become divided into the fortunate and the wretched. With it the true and tremendous Day is established. With it the Scales of Justice are set up, the Bridge laid down, and the Paradise and the Fire established. With it the Lord of all creation is worshipped and praised. For its right the messengers were sent. It will be asked about in the grave and for it there will be the resurrection. Dispute is regarding it, judgement is to it, and alliance and enmity are for it. Through it, those who know it and establish its rights will be the fortunate ones. Through it, those who are ignorant of it and leave its rights will be the wretched ones. This Name is the reason for creation and command, through it they are established and confirmed, and to it they arrive at a conclusion. The creation comes about through it, returns to it, and exists because of it. There is nothing in creation and no command, nor reward and no punishment, except that it starts from it and ends with it. That is what brings it about and its reason. «”O our Rabb, you have not created all of this without purpose, free and far removed are You from that so save us from the punishment of the Fire.”» [Aal ‘Imraan (3:191)]”
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The Name ‘Allaah’ – a brief indication of the meaning which is – The One who is truly venerated and worshipped. The One deserving that He is singled out with all worship because of His perfect attributes of divinity. Source : The Most Beautiful Names Belong To Allaah - Part 2, By Dawood Burbank From theLessons on Explanation of Kitaab ut-Tawheed of Shaikh Muhammad Ibn ‘Abdul Wahhaab http://www.thenoblequran.com/sps/downloads/pdf/ AQD030014.pdf
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The Mu’tazilites – The so-called Rationalistic Sect Sunday, November 6, 2011 AbdurRahman.org
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The Mu’tazilah (from i’tazala, “to remove oneself” or “to withdraw”) is one of the philosophical schools whose doctrines were affected by Greek philosophy. Originally the sect was established by Waasil Ibn ‘Ataa’ (80131Hj/699-748 C. E.), who withdrew (i’tazala) from the circle of al-Hasan al-Basri (d.110Hj/728) because of his opposing view that the Muslim who commits a grave sin was neither a believer nor a kaafir, but somewhere between the two (manzilah baynal- manzilatayn ). This marked the beginning of this so-called rationalistic sect. In its early stages its concepts were close to those of theKhaarijites. In the third century of Hijrah, the Mu’tazilah became influenced by the Shee’ah. The Mu’tazilites teachings were further developed under the influence of the Greek and Persian ideologies leading to the birth of ‘ilmul kalaam (scholastic theology). Some of the main corrupt beliefs of the Mu’tazilites include:
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(2) Claiming that the Qur’aan is created. They were able to influence the Caliph al-Ma’moon (in 212Hj/827) and enforce this belief along with other distortions. Their scrutiny was a virtual inquisition. Many scholars were jailed and/or killed. Imaam Ahmad bin Hanbal was tortured and jailed for his great stand defending the truth held by the salaf that the Qur’aan is the uncreated literal Word of Allaah. His great stand together with afew other scholars, led to the decline of the fitnah, and the Mu’tazilite doctrine was suppressed under the Caliph al-Mutawakkil (ruled 232-247Hj/ 847861). (3) Claiming that man’s action is totally independent from Allaah’s Will. This is in direct opposition to what the Qur’aan and sunnah have affirmed, namely that man has the ability and the will to act, but like all other things, nothing escapes the Will of Allaah, the Most High.[107]183 183 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
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(4) Denying the general intercession for the sins committed by the disobedient Muslims and which Allaah approved for the Prophet (Peace be upon him) and others on the Day of Resurrection [See earlier in the text].
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Blended under the title of “rational” this sect exists nowadays without openly carrying the same title it once held. The approach and methodology of those who make the intellectual proofs supersede the text (from the Qur’aan and sunnah ) is widespread. The opposite extreme is those who believe that rational evidences has no role whatsoever in implying many things which the textual evidences have proven. The medium path is that of the salaf, which affirms an implicative relationship between the textual evidences and intellectual proofs. The shar’ (the Qur’aan and authentic sunnah) lead and guide to the intellectual proofs and the latter share in guiding to many things which the shar’ implies. Basically, therefore, there is no contradiction between the two, but to the contrary, there is association. The basis for this relationship, however, is the shar’, and not the intellect, as the rationalists from the Mu’tazilites and the latter Ash’arites claim. This is because the shar’ is indispensable in itself and is not in need of our knowledge and reasoning. We are the ones who are in need of the shar’ and of its knowledge. So if the intellect knows the shar’ it attains a perfection which it lacked before. But if it fails, then it will remain ignorant and deficient. In addition, the human intellect is one of the comparative or relative matters. Ahmad may know something by his intellect which Hasan’s intellect is totally unaware of. The same person may know of something under certain conditions which he may not know of at a different time and (or) state. The fact is that people have different levels of intellect in accordance with what Allaah (Subhanahu wa ta’alaa) bestows upon them from reasoning, awareness, contemplation and deduction, and differentiation. It is natural that the intellect may err and fall in contradictions and /or differences in matters to which it may be subjected. So, those who say that the intellect should be given precedence to the shar’ are referring people to something to which there is no way to affirm and perceive its correctness. That is why many of the sects differed and split amongst themselves when they gave precedence to their rationalistic dogmas vis-à vis the textual proofs. The irony is that each of these groups say that the intellect stands to support their positions! Another irony is that the top theologians who laid down many of these dogmas went into perplexity and confusion.
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Many of them like Imaam al-Juwaynee, Ar-Raazi, al-Ghazaali, and others, regretted their positions and asked Allaah to let them die on fitrah . In their cases, there is a lesson for those who still reiterate the same dogmas from the latter Ash’arites, Mu’tazilites and many of those who exaggerate the role of the intellect! A great reminder for all is the saying of Allaah I about the shar’: { النساء[ } َك ِثيراً اخ ِتلافاً ِفي ِه لَ َو َجدُوا الل ِه غَي ِر ِع ْن ِد ِم ْن كَا َن َولَ ْو:82] Had [the Qur’aan]been from other than Allaah, they would surely have found therein much contradictions. [Qur’aan, Soorat An-Nisaa’ (4:82)].
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The authentic sunnah is a Revelation from Allaah and the Prophet (Peace be upon him) said: ”I have been given the Qur’aan and something like it along with [i.e. the sunnah ]”.[108]184 The shar’ with its textual proofs guiding the intellect are from Allaah, and that is why the salaf who correctly understood this relationship were, by Allaah’s help, saved from falling into perplexity and confusion! All Praise is due to Allaah. Source : From the Appendix of the Book, Tafseer Ayatul-Kursi185 – By Shaykh Muhammad bin Saalih Al‘Uthaymeen With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ‘Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)
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Neither Slumber, Nor Sleep overtakes Allaah Monday, November 7, 2011 AbdurRahman.org
In His Saying: { }نَ ْو ُمُ َولا َ ِس َن ُُة تأخُ ُذ ُه لاNeither slumber, nor sleep overtakes Him, Allaah did not say (what means): “He does not sleep,” instead He said: { ( } تأخُ ُذ ُه لاwhich means) “does not overtake Him” in order to comprise the sleep which overcomes and that arising by choice. If you say, “Does not sleep,” it would imply that He does not sleep by choice. However, Allaah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice, because sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others. C
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The person who is given to sleep misses a lot of his work because of His sleeping. Consider, for example, the case of a person who has many people working for him and he sleeps a lot. He is unable to reckon with nor manage the business or other related matters. This is an imperfection with respect to others.
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As regard to self-perfection, sleep is a deficiency because it indicates that the person’s body got tired and thus he needed the sleep as a rest from what has passed, as well as a means to renew his activity to engage in what will come ahead. That is the why the people of al-Jannah do not sleep—because of the perfection of their lives and bodies. No illness or the like touches them. If someone says, “We know that the person who does not sleep is unable to do so because of some kind of sickness or a defect, while you say that the lack of sleep is a perfection. Explain.” We say, “This applies to the creature, and in this case perfection is a relative matter [with respect to Allaah it is perfection]. There is no doubt that the person who does not sleep because of an illness has a defect, and that is why he stays always in a state of languor and exhaustion. Thus his welfare will not be established. This is evident from the saying of Allaah, the Most High:
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And have made your sleep as a thing for rest [Qur’aan, Soorat An-Naba’ (78:9)], meaning that sleep is something that will discontinue the hardship and tiredness. If Allaah would sleep, and far is He above such imperfection, then this would necessitate that He needs to rest. In addition, the creation will be ruined because they are in need of Him; even the sleeping person is in need of Allaah. In fact, the Prophet (r) used to invoke Allaah at night when he was about to sleep: ”If You take my soul, bestow mercy on it [and forgive it, as in another narration], and if You release it then protect it as You protect your righteous slaves .”[38]186 In short, it is impossible that Allaah, the One free of all imperfections and the Most High, sleeps. The Prophet (r) said: ”Verily Allaah does not sleep and it does not befit Him to sleep .”[39]187 C
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The word “[ ”ين َْب ِغي لاdoes not befit] when used in the Qur’aan and sunnah means “the thing which is absolutely impossible to be,” as Allaah تعالى said: But it is not befitting for (the Majesty of) ar-Rahmaan (Allaah) that He should beget a son (or offspring or children). [Qur’aan, Soorat Maryam (19:92)]. [It should be noted] that Allaah’s saying: { }نَ ْو ُمُ ِس َن ُُة َولا َ تأخُ ُذ ُه لا Neither slumber, nor sleep overtakes Him, signifies as-sifaat as-salbiyyah (attributes of negation: negating any imperfection and implying perfection). The rule with respect to the Names and Attributes of Allaah, the Most High, is that there is no such thing as a pure
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attribute of negation.[40]188 Indeed, when as-sifaat as-salbiyyah are mentioned, it is because they imply the perfection of the attributes which are in contradiction to those of negation.[41]189 So, because of the Perfection of Allaah’s Life and qayyoumiyyah,[42]190 then neither slumber nor sleep overtake Him.[43]191 Source : Tafseer Ayatul-Kursi192 – By Shaykh Muhammad bin Saalih Al‘Uthaymeen With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ‘Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)
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Al-‘Alee Al-’Atheem Tuesday, November 8, 2011 AbdurRahman.org
And He [Allaah]is the Most High, the Most Great. This sentence, with both of its boundaries defined, denotes exclusivity that He (Allaah) alone is the Most High, meaning that He possesses the absolute Transcendence (al-‘uluw al-mutlaq). The restricted or limited ‘uluw (transcendence) is affirmed for the humans. Allaah تعالىsaid: So do not become weak (O you pious believers),nor be sad, and you will be superior (in victory). [Qur’aan, Soorat Aal-’Imraan (3: 139)] C
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This superiority is restricted such as being above the kuffaar [in victory], not an absolute transcendence. The latter is exclusively restricted to Allaah, for He, the One who is most High and free from all imperfection, is above everything.
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Then it must be known that the attribute of Transcendence of Allaah in the creed of ahlu-sunnah wal jamaa’ah is classified into two types:
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The ‘uluw of the thaat : The Transcendence of Allaah’s Essence.
(b) The ‘uluw of the sifaat : The Transcendence of Allaah’s Attributes. The ‘uluw of the thaat means that Allaah (Subhanahuwa ta’alaa) in His Essence is above everything, and everything is below Him, Most Majestic and Mighty is He. Regarding the ‘uluw of the sifaat, it means that Allaah is qualified with the superlative qualities as He, the Most High, said: And for Allaah is the Highest Description [Qur’aan, Soorat An-Naml (16:60)]. Every Attribute which Allaah (Subhanahuwa ta’alaa) qualified Himself with is an Attribute of Perfection and in every respect is free from any kind of imperfection.
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If you ask: “What is the reason behind this kind of classification? Do you have a proof of it from the Qur’aan or thesunnah ? Did you find this in the sayings of the sahaabah ? The answer is: “No! But I found it to be necessary when it has been determined that the people of negation (an-nufaat), who themselves are ahluta’teel (those who deny the Attributes), restrict the ‘uluw to the sifaat (qualities) only. They said that Allaah’s Transcendence is in His sifaat only not in Essence (thaat ). The people of ta’teel (ahlu-ta’teel) themselves became divided regarding the ‘uluw of the thaat, as discussed below.
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What is important is that the Imaams of as-salaf -us-saalih ( )الله رحمهمand the scholars who came after resorted to this classification out of necessity because they were tested by the people of ta’teel (who denied the ‘uluw of the thaat ), and thus they were obligated to affirm the Transcendence in this way. In fact, if we say only that, “Allaah is the Most High,” and if someone from the people of ta’teel says that, “the ‘uluw relates to His Attributes,” then what would the common Muslim understand? The only thing he will understand is that Allaah is qualified with the ‘uluw of the sifaat only. But if we say, “Allaah is Most High in His sifaat as well as in His Essence,” the common Muslims will understand this meaning. In fact, the first thing that is obvious to the common Muslim is that Allaah’s ‘uluw concerns His Essence. Certainly the ‘uluw of the sifaat is part of the meaning of the ‘uluw but the strange thing is that the people of negation and ta’teel establish it while it is not obvious to many people. In their denial of the ‘uluw of Allaah’s thaat (Essence), the people of ta’teel ended up being divided into two groups: The first group: They said that Allaah, in His Essence, is everywhere, and if so then He, according to their claim, either occupies a hayyiz [70]193 or He does not. If He occupies a hayyiz then it is necessary that He would occupy the “places” and there would remain no single “place” present. And if He does not occupy a hayyiz, then He is ma’doom (none-existing).[71]194 They
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would not say that what does not occupy a hayyiz is like the “air” or the like thereof, because this would not be harmonious with their position.[72]195 The second group: They said, “He I is neither in ‘uluw (loftiness) nor in sufl (opposite ‘uluw: lowness); He is neither inside the world nor outside it; neither to the right nor to the left; neither joined nor separate. This position is absolute ta’teel (negation) because it is a description of al’adam (none-existence). Some scholars said, “If we were asked to describe al-‘adam we would not find a more comprehensive definition than this description [above].” So contemplate as to how their negation of what has been affirmed by the way of naql (texts) and ‘aql (rational) led them to say what cannot be accepted neither by sensory perception (hiss), nor by naql or ‘aql.
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We have explained earlier that the ‘uluw of Allaah is proven by the way of the kitaab (the Book, i.e. the Qur’aan), the sunnah, ijmaa’ (general consensus of the salaf ), ‘aql, and fitrah .[73]196 The proofs of the Book and sunnah are diverse: · Some of which mention the ‘uluw like in the saying of Allaah (Subhanahuwa ta’alaa): { البقرة[ } ال َع ِظيم ال َع ِل ُّي وهو:255]. And He [Allaah]is the Most High, the Most Great. { [ } الا َٔ ْع َلى َر ِّبكَ ْاس َم َس ِّب ِح،الأعلى1] And make tasbeeh [declaring that Allaah is far removed above all imperfection] of your Rabb, the Most High, above everything. [Qur’aan, Soorat Al-A’laa (87:1)]. · Others state the fawqiyyah [Allaah being above creation], as in Allaah’s saying in the Qur’aan: { [ } ِعبا ِد ِه َف ْوقَ القا ِه ُر َو ُه َو،الأنعام1]. 195 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
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And He [Allaah] is al-Qaahir [74]197 above His slaves. [Qur’aan, Soorat Al-An’aam (6:18)]. Some aayaat (verses) mention the su’ood (ascent) of things up to Him
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{ [ } ير َف ُع ُه الصالِ ُح وال َع َم ُل ال َّط ِّي ُب ال َك ِل ُم َيص َع ُد إلي ِه،فاطر10]. To Him ascend [all]the goodly words, and the righteous deeds exalt it [the goodly words, i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds]. [Qur’aan, Soorat Faatir (35:10)]. { َعر ُج ُ [ } إليه وال ُّروح الملائِ َك ُة ت،المعارج4]. The angels and the rooh [Jibreel u]ascend to Him. [Qur’aan, Soorat Al-Ma’aarij (70:4]. C
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· Sometimes the Qur’aan mentions the descent of things from Him (Subhanahuwa ta’alaa): { السماء من الأمر ُي َد َّب ُر َّ [ } الأرض إلى،السجدة5]. He [Allaah] arranges [every] affair from the heavens to the earth. [Qur’aan, Soorat As-Sajdah (32:5)]. { [ } ال ِّذ ْك َر نَ َّزلْ َنا نح ُن إنَّا،الحجر9]. Verily We: It is We Who have sent down the thikr [the Qur’aan]. [Qur’aan, Soorat Al-Hijr (15:5)]. · In the Book there is also the affirmation that Allaah (Subhanahuwa ta’alaa) is above the heavens: ِ ض بِ ُك ُم { السماء في من ءأم ْن ُتم َ يخس َّ ف أن َ [ } الا ٔ ْر،ال ُملك16]. Do you feel secure that He, who is above the heaven [Allaah], will not cause the earth to sink. [Qur’aan, Soorat Al-Mulk (67:16)]. 197 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
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In addition to the above aayaat, there are many other references in the Qur’aan which affirm the ‘uluw of Allaah. Similarly the sunnah affirms Allaah’s ‘uluw in His Essence by the way of saying, action, and approval. The affirmation in the saying as in the statement of the Prophet (peace be upon him): ” ”الس َماء ِفي الَّ ِذي اللَّ ُه َر َّب َنا. []داود أبو رواه. َّ ”Our Rabb is Allaah Who is in the heaven …”[75]198 And in his action as when he (peace be upon him) pointed towards the heavens when he said: ”O! Allaah be witness [saying it thrice],” before the greatest assembly of Muslims then.[76]199 As to his approval, the Prophet (peace be upon him) asked a slave girl: ”Where is Allaah?” She replied: “Above the heavens.” He (peace be upon him)then ordered her master, ”Grant her freedom, because she is a believer .”[77]200 C
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As for the ijmaa, ’ it is acknowledged that the salaf are in agreement that Allaah is above His ‘arsh . No one among them had ever said that He is everywhere or that He is neither above the world nor below it, or that He is neither to the right nor to the left, or that He is neither separated from the world nor associated with it. On the other hand, the proof of the ‘aql (intellect), has two angles to it: 1. The ‘uluw is an attribute of perfection and therefore being as such necessitates that it is an affirmed attribute of Allaah because Allaah is qualified with the attributes of perfection from every angle. 2. For the sake of argument, if we say that, “Allaah is either above the world or under it or on its right or left,” then which of these descriptions denote perfection? The answer is, “Allaah is above the world,” because if he is “under it” then He would be less perfect than the created! And if He is in the same place as the created, then Allaah (Subhanahuwa ta’alaa) would be 198 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
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equal to him in perfection. Thus it is necessitated that Allaah (Subhanahuwa ta’alaa) is above everything. Finally, as far as the fitrah (natural inclination or disposition) is concerned, each person naturally acknowledges the fact that Allaah is above the heavens. That is why whenever a person supplicates His Rabb (Allaah) he (she) takes refuge towards the direction of the sky (i.e. upward).[78]201
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[In this regard it is noteworthy to mention] that because Abul Ma’aali alJuwayyni,[79]202 may Allaah bestow His mercy upon him and may He forgive him, denied the ascending of Allaah above the ‘arsh (istiwaa’ ‘ala al-’arsh) and the ’uluw of Allaah in His Essence, he had decided that, “Allaah was and there was nothing,[80]203 and He is now as He ever has been,”[81]204 denying the istiwaa ‘ala al-’arsh. Abul ‘Alaa alHamadaani,[82]205 may Allaah bestow His mercy upon him, said, “Teacher! There is no need to mention the ‘arsh.[83]206 Just tell us about this necessity which we find within ourselves: Whenever an ‘aarif (one who knows of Allaah) says: ’O! Allaah, ’ he finds within his heart a compelling intent aspiring upward?[84]207 Al-Juwayyni slapped his hands against his head screaming, “Al-Hamadani rendered me perplexed. Al-Hamadaani rendered me perplexed.” He was unable to respond because the matter is natural and cannot be denied.
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The strange thing is that those who deny the Transcendence of Allaah themselves raise their hands upward in the direction of the heavens when they invoke Allaah. I do not know of the situation of the person who believes that Allaah is everywhere in His Essence or that He is not inside the world 201 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
ml#_ftn78 202 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
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nor outside it or He is neither above nor below, how is he going to face His Rabb on the Day of Resurrection? Then Allaah Isaid: { } ال َع ِظيم: The Most Great, meaning the One Who possesses the absolutely perfect Greatness. The great of a certain kind of things is the majestic whose qualities attained the utmost degree of perfection, as Allaah تعالىhas said about the throne of the Queen of Sabaa’ : ُُ } َع ِظيم َع ْر { ش َولَ َها And She has a great throne. [Qur’aan, Soorat An-Naml (27:23)]. In this sense the great of a certain kind of things is that which is characterized by utmost importance and utmost degree of perfection in its qualities. C
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Source : Tafseer Ayatul-Kursi208 – By Shaykh Muhammad bin Saalih Al‘Uthaymeen With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ‘Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah) Related Links:
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The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool209 – Sheikh Al-Albanee
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The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things210 – Sheikh Al-Albanee Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah211
208 ../2011/11/03/tafseer-ayatul-kursi/ 209 ../2011/10/18/the-ascendancy-of-allaah-a-refutation-of-
wahdatul-wujood-hulool-shaykh-albaanee/ 210 http://wp.me/p1DWoK-3g 211 ../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-
allaah-being-with-the-creation-of-allaah/
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A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place212 – Sheikh Al-Albanee High is Allaah above what the Sufis ascribe to Him213
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212 ../2011/11/03/a-refutation-of-those-who-accuse-ahlus-
sunnah-of-confining-allaah-to-a-place/ 213 ../2011/11/03/high-is-allaah-above-what-the-sufis-ascribe-
to-him/
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Allaah is Al-Hakeem (The All-Wise) Tuesday, November 8, 2011 AbdurRahman.org
<> [Soorah Saba 34:1]
And His saying, (… And He is al-Hakeem…) has two meanings. The first of which is that he is the Judge (Haakim) between His creation, by way of His command that relates to the creation (al-amr al-kawnee) and His command that relates to the Sharee’ah (al-amr ash-shar’ee), in both this life and Hereafter.
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The second meaning is that He is the one who is decisive, precise, exact, who perfects matters. And it is taken from ”hikmah” which is to put something in its proper place. Hence, He, the Sublime, is the Judge (Haakim) between His servants, who has hikmah in both his creation (i.e. His act of creation) and His command (both kawnee and shar’ee). He did not create anything with no purpose, out of mere play, and nor did He command anything except that which is pure benefit, goodness. Source : Sharh Aqeedat ul-Waasitiyyah – Shaykh Salih al-Fawzaan214 – Part 16 : Allaah’s Everlasting Life, and the Names al-Hakeem and alKhabeer215 – Trans. Abu ‘Iyaad Amjad Rafiq Al-Hakeem (the All-Wise): He is the One to Whom belongs the highest wisdom, the One Who is All-Wise in His creating and commanding, Who perfected everything He created, ”and Who is better than Allaah in judgement for a people who have firm faith?.” (Al-Ma‘idah, ayah 50) Therefore He has created nothing out of mere frivolity and He has legislated nothing that is vain and of no use. The One to Whom belongs wisdom in the beginning and the end. He has three areas of ruling which nothing else has a share 214 http://asmawasifaat.wordpress.com/2011/06/25/sharh-aqidatul-
wasitiyyah-of-al-fawzan/ 215 http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&
articleID=AQD100016&articlePages=1
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in: He rules between His servants with respect to His Law, His Decree and His Recompense. Wisdom is to place something in its correct place. For those who believe not in the Hereafter is an evil description and for Allaah is the highest description. He is the All-Mighty, All-Wise. (AnNahl, ayah 60) It is He (Allaah) Who is the only Ilah (God to be worshipped) in the heaven and the only Ilah (God to be worshipped) on the earth. And He is the AllWise, the All-Knower. (Az-Zukhruf, ayah 84) Source : The Explanation of the Beautiful and Perfect Names of Allaah216 – troid.ca Explaining the detailed meanings of the Names of Allaah from Tayseer Kareemur-Rahmaan of Imaam as-Sa’dee. [Taken from Tayseer al-Kareem ar-Rahmaan, Abdur-Rahmaan Naasir as-Sa‘dee’s Tafseer] C
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216 http://www.troid.ca/index.php?option=com_content&task=view&
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Ar-Rabb (The Lord) Wednesday, November 9, 2011 AbdurRahman.org
The Meaning of Ar-Rabb, the Lord Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah’s Greatest Name. Source : Tafseer Ibn Kathir, Surah Fathiha217 C
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Ar-Rabb (The Lord): This name has been repeatedly mentioned in many verses. Ar-Rabb is the One Who nurtures and sustains all of His servants through regulating the affairs and granting all types of favours and blessings. More specifically He is the One Who nurtures and sustains his sincere friends by correcting and purifying their hearts, souls and manners. This is why their supplications are frequently made with this Noble Name because they seek this specific nurturing. Source : The Explanation of the Beautiful and Perfect Names of Allaah218 – troid.ca Explaining the detailed meanings of the Names of Allaah from Tayseer Kareemur-Rahmaan of Imaam as-Sa’dee. [Taken from Tayseer al-Kareem ar-Rahmaan, Abdur-Rahmaan Naasir as-Sa‘dee’s Tafseer] The meaning of ar-Rabb 217 http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web
/1.334.html 218 http://www.troid.ca/index.php?option=com_content&task=view&
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With regards to the meaning of ar-Rabb, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states: Rabb – meaning khaaliq (Creator) and Sovereign Owner and the One who controls; so He is the One who created the heavens and the Earth; and He is the One who owns the heavens and the Earth; and He is the One who controls the heavens and the Earth. He, the Most High, said: َ َوالا َٔ ْم ُر الْخَ ْل ُق َل ُه أَلا Certainly creation and command are His alone. [Soorah al A’raaf (7) aayah 54] And this is His being unique with regards to His creating and His controlling.
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And He, the Most High, said: ِ الس َم َاو ات ُم ْلكُ َولِلَّ ِه ِ َوالأَر َّ ض And to Allaah belongs the dominion of the heavens and the Earth. [Soorah al Jaathiyah (45) aayah 27] And this is His being unique in terms of sovereignty. (And His saying) : ين َر ِّب َ الْ َعالَ ِم Rabb il ‘aalameen (Lord of all creation) [Soorah as Saaffaat (37) aayah 182] Meaning: their Creator and their Sovereign Owner and the One who controls their affairs. And an ‘aalam is: everything other than Allaah. And they are called ‘aalam because they are a sign for their Creator. So in everything from the created things of Allaah, there is a sign proving His Oneness and His Perfection. (And His saying) الْ ِع َّز ِة َر ِّب Rabb il ‘izzah (power and might) [Soorah as Saaffaat (37) aayah 180] Meaning: ghalabah (supremacy). And rabb here has the meaning of ‘one who possesses’ (something) and its meaning is not ‘creator’.
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And it occurs in the Qur’aan with the meaning of Creator and Sovereign Owner and One who controls – except in this place; so the intent here is ‘one who possesses’ only. And it is not possible that it be with the meaning of ‘creator’ (here) since al ‘izzah (power and might) is one of the Attributes of Allaah, the Mighty and Majestic; and the Attributes of Allaah, the Mighty and Majestic are not created. So it is a must that the intent behind ‘rabb’ in His saying “rabb il ‘izzah” is the One who possesses power and strength, and not Creator (of ‘izzah) since the Attributes of the Rabb are not created. (Tafseer Soorah as Saaffaat of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, quoted in Mu’jam at Ta’reefaat p200. Translated by Nasser ibn Najam) Source :http://www.ittibaa.com C
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And Ar-Rabb (the Lord) is the One Who is worshipped, and the proof is His saying, He the Most High: <>. [2:21-22] (#9) [#9]: His saying, “And Ar-Rabb (the Lord) is the One Who is worshipped”: meaning, He is the One Who deserves to be worshipped, as for other than Him, then it does not deserve worship, because it is not a Lord. This is the intent of the speech of the Shaikh rahimahullaah in his saying, “Ar-Rabb (the Lord) is the One Who is worshipped”, meaning He is the One Who deserves worship. Then also it is not sufficient that a person just affirms ArRuboobiyyah (Lordship), rather he must affirm Al-’Uboodiyyah (Allaah’s deserving all worship), He the Perfect and Most High, and he must carry it out making it purely and sincerely for Him, the Perfect and Most High. So since he has affirmed that He is Ar-Rabb (the Lord) then it is binding upon him to affirm that he is Al-Ma’bood (the One Who therefore deserves to be worshipped), and that others besides Him do not deserve anything from worship. Source : Sharh Usool-ith-Thalaathah219 – Explanation of the Three Fundamental Principles – www.ittibaa.com 219 http://ittibaa.com/u3-2.html
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of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H], Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah, Lesson 20220 : The Lord is the One Who is Worshipped; The Meaning and Types of Worship (And Ar-Rabb (the Lord) is the One Who is worshipped…) <>. (Surah Faathiha v.2) (V.1:2) Lord: The actual word used in the Qur’ân is Rabb. There is no proper equivalent for Rabb in the English language. It means the One and the Only Lord for all the universe, its Creator, Owner, Organizer, Provider, Master, Planner, Sustainer, Cherisher, and Giver of security. Rabb is also one of the Names of Allâh. Source : Surah Fatiha – Translation of the meanings of The Noble Qur’an, in the English Language221 , By Dr. Muhammad Taqiuddeen al-Hilaalee and Dr. Muhammad Muhsin Khan C
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220 www.ittibaa.com/uploads/2/8/2/1/2821629/u3_-_08-08-04.pdf 221 http://abdurrahman.org/qurantafseer/NobleQuraan-arabic-
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Two Important Principles Concerning Allaah’s Names – Moosaa Richardson Thursday, November 10, 2011 AbdurRahman.org
Al-Qawaa‘id Al-Muthlaa Shaykh Ibn Al-‘Uthaymeen (rahimahullaah) Class 02 – Two Important Principles Concerning Allaah’s Names222 [PDF] By Ustaadh Moosaa Richardson Notes by Umm Sufyaan Fatimah – www. Istijabah.com The First Principle – ”All Of Allaah’s Names Are Beautiful” The Second Principle ”They Are Both Titles And Descriptions”
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222 http://www.istijabah.com/wp-content/uploads/2011/11/Aqeedah-
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[Audio] Nothing occurs except what Allaah Wills Friday, November 11, 2011 AbdurRahman.org
Explanation of Aqeedah at-Tahaawiyyah From the Works of Shaykh Saalih al-Fawzaan & Shaykh Saalih Aal ashShaykh Translated By Abu ‘Iyaad Amjad Rafiq Lesson No.5 : #8 of Aqeedah at-Tahaawiyyah, Excellent lecture !! [Download MP3223 ] Listen : C
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And nothing occurs except what He wills. In this is the affirmation of Al Qadr (predestination) and Al Iraadah (decree), so nothing happens in His domain nor does anything come to pass in His creation except through His universal decree.
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“Verily, His command, when He intends a thing, is only that He says to it “Be!” – and it is.” [Soorah Ya- Sin 36:82].
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So all good and evil occurs through His universal decree, and nothing is outside of His decree, and this contains a refutation upon the Qadariyyah whom negate Al Qadr, and they think that it is the Abd (slave) himself who creates and brings about his action; how High is Allaah from what they say! In this is the weakening of Allaah, that there occurs in the creation what He the Glorious and Most High does not desire, and it is describing Allaah with a deficiency. So everything that takes place in the creation from good or evil, then it is by the decree of Allaah. So He creates good out of wisdom, and He creates evil out of wisdom. So in perspective, His creation of it is not evil, because it was from great wisdom, and for a tremendous goal, (and that is) as a trial and a test, and to separate the wicked from the good, and to reward good deeds, and to punish evil deeds. He the Glorious and Most High has wisdom in that, and He did not create it frivolously. 223 http://www.learnaboutislam.co.uk/audio/abu-iyaad/Aqeedah-at-
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Source : Concise Notes on Aqeedah At Tahaawiyyah224 , Shaykh Saalih bin Fawzaan al Fawzaan. At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi Related Links: Aqeeda Tahaawiyyah – pdf225
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224 http://abdurrahman.org/aqeeda/aqeedahtahawiyahnotes1to5.pdf 225 http://ittibaa.com/uploads/2/8/2/1/2821629/aqeedat-ut-
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Allaah’s Names May or May Not Include a Related Ruling or Implication Wednesday, November 16, 2011 AbdurRahman.org
In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy. . . Al-Qawaa‘id Al-Muthlaa Shaykh Ibn Al-‘Uthaymeen (rahimahullaah) The Third Principle Allaah’s Names May or May Not Include a Related Ruling or Implication226 By Ustaadh Moosaa Richardson, Notes by Umm Sufyaan Fatimah @ istijabah.com227 C
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226 http://www.istijabah.com/wp-content/uploads/2011/11/Aqeedah-
2010-Session-03.pdf 227 http://www.istijabah.com/2011/11/15/class-03-allaahs-names-
may-or-may-not-include-a-related-ruling-or-implication/
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Allaah’s Names Are Tawqeefiyyah Wednesday, November 16, 2011 AbdurRahman.org
In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy. . . Al-Qawaa‘id Al-Muthlaa Shaykh Ibn Al-‘Uthaymeen (rahimahullaah) The FifthPrinciple Allaah’s Names Are Tawqeefiyyah By Ustaadh Moosaa Richardson, Notes by Umm Sufyaan Fatimah @ istijabah.com228
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228 http://www.istijabah.com/2011/11/15/class-03-allaahs-names-
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Allaah is Al-Hafeeth (the Preserver) Wednesday, November 16, 2011 AbdurRahman.org
Allaah is Al-Hafeeth (the Preserver) Al-Hafeedh (The Guardian): The One Who protects and preserves what He created and Whose Knowledge encompasses all that He brought into existence. The One Who protects His friends from falling into sins and the destructive matters. The One Who is Kind to them during their periods of activity and rest. The One Who accounts the actions of the servants and their rewards.
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”And Iblees did prove true his thought about them, and they followed him, all except a group of the true believers. And Iblees had no authority over them – except that We might test he who believes in the Hereafter from him who is in doubt about it. And your Lord is the Guardian over everything.” (34:20-21) ”As for those who take friends and protectors besides Him – Allaah is the Guardian over them and you are not a disposer of their affairs.” (42:6) Source: The Explanation of the Beautiful and Perfect Names of Allaah229 – troid.ca Explaining the detailed meanings of the Names of Allaah from Tayseer Kareemur-Rahmaan of Imaam as-Sa’dee
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229 http://www.troid.ca/index.php?option=com_content&task=view&
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and being served food, yet you are still exhausted. What about weeks and months at sea? So when the boat landed and everyone was exhausted, Aboo Tayyib AtTabaree jumps off the boat and hops down to the land. People were amazed. How could you be a hundred years old and jump around like this? He said: ”When I was a young man, I preserved these bodily limbs from the disobedience of Allaah and Allaah preserved them for me in my old age”. You can find this story mentioned by Ibn Rajab in his explanation to ’Preserve Allaah and He will preserve you, ’ of 40 Ahaadeeth of AnNawaawee. Source : C
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Al-Qawaa‘id Al-Muthlaa – Shaykh Ibn Al-‘Uthaymeen (rahimahullaah) Allaah’s Names May or May Not Include a Related Ruling or Implication230 & Allaah’s Names Are Tawqeefiyyah By Ustaadh Moosaa Richardson, Notes by Umm Sufyaan Fatimah @ istijabah.com231
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may-or-may-not-include-a-related-ruling-or-implication/ 231 http://www.istijabah.com/2011/11/15/class-03-allaahs-names-
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Explaining the Meaning of An-Nur (The Light) – One of Allaah’s Names Friday, November 18, 2011 AbdurRahman.org
Prepared by Dr. Saleh As-Saleh (rahimahullah)
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An-Nur (The Light) – Soorat An-Nur (Qur’aan 24:35): 1-An-Nur is one of Allaah’s Names as well one of His Attribute, derived from His Nur (Light) which is an Attribute established with His Thaat (Essence). Allaah, (Azzawajal), said: Allaah is the Light (Nur) of the heavens and the earth [#2]…[TMQ;An-Nur (24):35] The Prophet (Peace be upon him) used to invoke Allaah (Subhanahu wa Ta’ala) upon starting the night prayers (Tahajjud): “All Praise is due to You; You are the Light of the heavens and the earth…”[#3] 2- ”The texts from the Qur’aan and authentic Sunnah relate An-Nur to Allaah, according to the following angles:
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The First Angle: a. That Allaah (Subhanahu wa Ta’ala) has a Nur related (gr. conjugated) to Him as an Attribute of His Thaat [Essense], the same as His other Attributes of Life, Sight, Knowledge, Might, and so forth. Allaah, Most Majestic and Most Magnificent, says: And the earth will shine with the Light of its Rabb (Allaah–when He will come on the Day of Resurrection to judge among men)…[TMQ; Az-Zumar (39): 69]. And if the earth will shine with His Light, then He (Subhanahu wa Ta’ala) is a Nur (Light) as stated by His Messenger, Muhammad (Peace be upon him): “You are the Light of the heavens and the earth…”[#4] b. That An-Nur relates to His most Honorable and Majestic Face. ‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) said: “The light of the heavens and the earth is from the Light of His Face.” [#5] C
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c. Allaah’s Nur is also related (mudaaf) to the heavens and the earth as in His (Subhanahu wa Ta’ala) saying: Allaah is the Light (Nur) of the heavens and the earth …[TMQ; An-Nur (24): 35].[#6] d. Light is Allaah’s Hijaab (Veil). The Prophet (Peace be upon him) said: “Light is His Hijaab, If He uncovers it then the subuhaat (brightness, splendour, majesty, and greatness) of His Face would burn His creation so far as His Sight reaches.” [#7] The cases of the aforementioned angle represent situations in which the sifah (attribute) of An-Nur has been related to its mawsoof (what is being described) as Imaam Ibnul Qayyim تعالى الله رحمهclassified them.[#8] The Second Angle: The second angle is the idaafah (relating) of the maf’uool (object) to its faa’il (active subject). Ibnul Qayyim said: “This is mentioned in the saying of Allaah, Most High: The parable of His Light is as (if there were) a niche and within it is a lamp, and the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east[#9] nor of the west[#10], whose oil
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would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom he wills. And Allaah sets parables for mankind, and Allaah is the All-Knower of everything.” [TMQ; An-Nur (24): 35] It means: The parable of Allaah’s Light in the heart of his believing slave. The one having the greatest share of this Light is His Messenger Muhammad (Peace be upon him). This Light relates to Allaah تعالىbeing the One who grants and bestows it upon His slave. It is also related to the slave since he is its place (mahalluhu) and favorable recipient (qaabiluhu). This light has a:
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5-and maadah (substance).
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The aayah above comprises all of these mattters in detail:
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The faa’il (One Who does this) is Allaah, Most High, the One Who makes the lights to abound, Who guides to His Light whom He Wills.
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The favorable recipient (al-qaabil) is the believing slave. The place of reception (mahal al-qubool) is the believer’s heart. The haamil (carrier) is his motivation, determination, and will. The maadah (substance) is his sayings and actions.”[#11] “The light which Allaah puts in the heart of the submitting Muslim is faith in Him, knowledge and love of Him, and remembrance of Him. It is His light (the Qur’aan) which He brought down, the origin of which is in the hearts of the Muslims. Its substance strengthens and increases until it appears on their faces, their limbs and their bodies, even on their clothes
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and in their homes. On the Day of Resurrection, this light emerges and runs forward before them [#12] amidst the darkness of the Bridge (Siraat)[#13] until they cross over it. The (intensity) of their lights on the Bridge will correspond to the intensity (strong or weak) of the repective lights in their hearts in the dunya (this life).
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The similitude of this Light and its place, its carrier, and its substance is as the niche which is like the chest [of the believer]. Inside the niche there is a glass, from the most crisp and clear kind. [In the aayah] it is even made to resemble brilliant star in its clarity and purity. This glass resembles the heart [al-mahal]. The similitude to the glass is because it embodies qualities present in the heart of the believer: clearity, smoothness, and firmness. It sees the truth by virtue of its clarity; kindness, mercy and affection originate from it because of its smoothness; it stands firm in holding to the truth and it makes jihaad against the enemies of Allaah, due to the firmness in its structure…
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In contrast with this enlightened heart, there are two other opposing and blameworthy hearts. One of them is stone-like, harsh, merciless, it lacks beneficience, reverence, and the clarity by which it can see the truth. In fact it is as an ignorant and a tyrant heart; it is neither aware of Allaah (the Truth) nor it is mercifull to the creation. Opposite to it, is a weak, watery, neither firm nor strong heart, … and everything (good, evil, wicked, etc.) that mixes with it, affects it in its own way. In the glass there is a lamp and it is the light (an-nur) that is in the wick. The wick in the lamp is the light carrier (al-haamil), and the substance of the light is the olive oil, extracted from the olives of a tree growing in the most suitable place by being exposed to the sun rays all day long. Its oil is from the purest of its kind, clear without turbidity, to the degree that it will almost glow forth of itself. Similar to the olive oil is the substance of the believing heart. It is from the “tree” of Revelation:[#14] it is the greatest blessed thing and most distant from deviation. It is intermediate and, indeed, it is the most just and best of all
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matters. It did not deviate like the deviation of Christanity and Judaism. In all things it is bound to a medium course between these two blameworthy extremes. Since the clarity of this oil is so intense such that it almost glows by itself, and then upon mixing with fire its illumination as well as that of the fire’s substance of light intensifes, then this becomes light upon light. Something similar happens to the believer. His heart is lit such that he almost knows the truth by means of his fitrah and intellect. His heart, however, has no maadah (substance) within itself. But when the maadah of the al-Wahy (Revelation) touches his heart and the latter rejoices in its company, its light [of fitrah] increases by the light of al-Wahy. The light of al-Wahy adds up to that of fitrah and it becomes a light upon light. So, the believer would almost speak the truth even though he may have not heard an evidence. He later hears of the evidence to be identical to what has been attested to by his fitrah. Thus, it is being a light upon light. This is the status of the believer. He acknowledges the truth, in general, by means of his fitrah. He then hears of the textual proofs and [authentic] traditions presenting what he has acknowledged, but in details. His faith, therefore, stems from the attestation of al-Wahy and fitrah…” [#15]
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I ask Allaah, An-Nur, to enlighten my heart and yours, and to fill them with firm Eeemaan. He is the Most Generous, the Most Merciful. Saleh As-Saleh, 29-1-1426, March 10, 2005
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Footnotes: [#1]TMQ: Translation of the meaning of the Qur’aan. [#2]In this Aayah’s construct, Allaah’s Nur is related (mudaaf) to As-Samaawati wal Ard (the heavens and the earth). Some had interpreted this aayah such that Allaah (Azzawajal), is the One Who illuminates (Munawwir) the heavens and the earth and guides their inhabitants. This is from His Actions, otherwise it does not preclude the fact that the Nur, which is one
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of His Attributes, is established with Him. It is common for the Salaf تعالى الله رحمهم, may Allaah’s Mercy be upon them, to mention all or some of the meanings of the attributes pertraining to Allaah’s Names. By mentioning some of the meanings they do not negate the other affirmed qualities of such names. As such, one of the meanings signified by Allaah being “AnNur of the heavens and the earth” is that He has illuminated the heavens and the earth and guided their inhabitants by His Light. The saying that meaning is restricted to His illumination of the heavens and the earth by certain planets (sun, moon, stars), is wrong, because the illumination by their light does not cover the entire universe. [See Ibn Taymeeyah’s al-Fatawaa, 6: 390393]. [#3]For a full text of the Prophet’s invocation see Saheeh AlBukhaari (English/Arabic), V.9, Hadeeth # 482. C
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[#4] Grammatically, the “Light” which is related (annexed) to Allaah in the construct of the Aayah (which means): “And the earth will shine with the Light of its Rabb…” is not an annexation denoting possession, creation, honor, or preferment as it is the case in many aayaat (Verses) of the Noble Qur’aan including: a. Baytee (My house), mentioned in the aayah (which means): That they (Ibraaheem and Ismaa’eel) may purify Baytee (My house, i.e the Ka’bah) for those who circel it, or stay (in I’tikaaf ), or bow, or prostrate themselves (near it, in prayer).” (TMQ 2:125) b. Naaqatullaah (Allaah’s She-Camel) mentioned in Allaah’s Saying (which means): “This Naaqatullaah (She-Camel of Allaah) is sent to you (Prophet Saalih’s people, Thamood) as a sign. So allow it to graze in Allaah’s earth.”(TMQ 7:73). [#5] Reported by at-Tabaraani (Mu’jam At-Tabaraani, V.9, # 8886), adDaarimiye in ar-Rad ‘alaa Bishr al-Mareesi (p.449), and al-Haythami in Majma’uz- Zawaa’id (V.1, p.85). Amongst its narrators, is Abu ‘AbdisSalaam Az- Zubayr. Ibn Abee Haatim and Ibn Ma’een did not mention anything regarding the haal (status) of this narrator i.e. whether he is da’eef
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(weak), or thiqah (trustworthy transmittor), or otherwise. Ibn Hibbaan, however, mentioned him in his book ath-Thiqaat (The Trustworthy (men of Hadeeth). Al-Haythami realted that Abu Haatim (i.e. Ar-Raazi) described Abu ‘Abdis-Salaam Azubayr as majhool (unknown). Shayekhul Islaam Ibn Taymeeyah reported this narration and said: “It is affirmed upon the authority of Ibn Mas’oud (radhi Allaahu Anhu).” (See Majmoo’ al-Fataawaa, V.6, p.391). He also mentioned it in V.2, p.189 of the same reference. And Allaah knows best.
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[#6] There is no contradiction between the interpreation that this aayah means that Allaah, Most High, is the Munawwir of the heavens and the earth and between the saying of ‘Abdullaah ibn Mas’oud in which the Nur is related to Allaah’s Thaat. The interpretation that Allaah is the Munawwir (The One Who Illuminates) or Haadi (The One Who Guides) the heavens and the earth is true because it relates the act (verb) of Tanweer (Illumination) to the active ”subject” i.e. Allaah, the Most Magnificent. There is no contradiction whether one says that Allaah is the Nur of the heavens and the earth bi-Thaatihi (by Himself) or bi-Fi’lihi (by His Act). Imaam Ibnul Qayyim تعالى الله رحمهsaid: “The truth is that Allaah is the Nur of the heavens and the earth taking into consideration all of the interpretations.” Being the Munnawwir and the Haadi, does not negate the fact that He (Subhanahu wa Ta’ala), Himself, is Nur. Those who negate Allaah’s Attribute of AnNur erred by thinking that if they would affirm the Attribute of An-Nur it would mean that Allaah is the light falling upon walls and gardens, etc.! The fact however is that the created light is an effect of the Attribute of An-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah established with Him (Azzawajal). The rahmah (mercy) present on earth is an effect of Allaah’s Attribute of Ar-Rahmah separted from Him (Azzawajal). The knowledge of the creature is a distinct and separate effect of Allaah’s Attribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) does not mean or imply that the light on walls and on the surface of the earth is the essence of the Light of Allaah’s most honourable Face. [See Ibnul-Qayyim, Mukhtasar as-Sawaa’iq al-Mursalah ‘alal-Jahmiyyah al-Mu’attilah, checked by Ridwaan Shaakir Ridwaan (Makkah and Riyadh: Saudi Arabia, Maktabat Nizaar Al- Baaz), pp. 547-548 and Ijtimaa’ al-Juyouoshil-Islaamiyyah, ‘Awaad ‘Abdullaah Al-Mi’tiq, ed. (Riyadh: Saudi Arabia, Maktabat Ar-Rushd, 1415/1995], pp.45-46. [#7]In another narration instead of the word “light” it is fire, due to the doubt
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of the narrator Abu Musa al-Ash’ari. Reported by Muslim (Saheeh Muslim – English translation, V.1, Hadeeth # 343), Ahmad (4:405) and others. Both narrations stating the “light” and “fire” are in Saheeh Muslim.
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The pure “fire” which Allaah mentioned in the Qur’aan when He (Azzawajal) spoke to Musa (peace be upon him) (Qur’aan 27:7-8) is also called a light and it is a light which illuminates without burning. Allaah also called the fire of the lamp a light (Qur’aan 24:35), contrary to the dark fire of Hell which is not called a light. Therefore, the doubt of the narrator between the words “light” and “fire” does not prevent [from affirming] that the “Light” is His Hijaab. [See Shayekhul- Islaam Ibn Taymeeyah’s Fataawaa, V.6, pp.384-386 and Ibnul Qayyim’s Mukhtasar as-Sawaa’iq al-Mursalah, p.551. Shayekhul Islaam said: “There are three kinds of (created light): The first is characterized by Isharaaq bila Ihraaq (illumination but without burning) and this is the “pure” light like that of the moon. The second kind burns without illumination and this is the dark fire (a black burning fire). The third being a light and a fire, like the sun. Also the fire of the lamps in this world is described by being being both (a light and a fire)…” Imaam Ibnul Qayyim added “This is the case with the created and witnessed lights. The Hijaab of ar-Rabb (Allaah), Most Blessed and Most High, is a Nur (Light) and it is a Fire. All of the [three] kinds of the created lights are real relative to their proper classifications… And if the light of His creation, like that of the sun, the moon, and fire, are real, then how could His Light be not real? The Light of His Face is real too [and fits His Majesty] and it is not figurative.” Ibid, pp.551-552 (with a slight adaptation). [#8] Ibnul Qayyim in Ijtimaa’ al-Juyoushil-Islaamiyyah, pp.45-54. [#9] It does not get sun-rays only in the morning. [#10] Nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long. [#11] Ibnul Qayyim in Ijtimaa’ al-Ju-yoush al-Islaamiyyah, pp.45-54. [#12] Allaah (Subhanahu wa Ta’ala) Says: { ( } أيديهم بين يسعى نورهمThe believer’s) Light will run forward before them. (Qur’aan 66:8) [#13] Siraat: The Bridge over the midst of Hell; It is extremely slippery; On it there are hooks, claws, and bars; Over it mankind will pass. The believers, as the Prophet (Peace be upon him) explained, “Will pass like the
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blink of an eye, like the lightning, like the wind, like the birds, and like the fast horses and camels. Some will be saved, some will be lacerated then set free, and some will be thrown into the Fire…”. See Saheeh Muslim, V.1, Hadeeth # 352. [#14] What Allah reveals in His Books and (or) inspires to His Messengers. The strength of its “roots” in the heart of the believer depends upon His compliance with its content. That is why there is a variation amongst the degree of faith amongst Muslims. Some are stronger than others in their adherence to the teachings of Islam. There are the obedient and disobedient Muslims. Those who mixed the substance (al-maadah) with ways not condoned by Islam, became corrupt, or were led astray. If they do not repent, and clean their hearts and follow the way of Revelation, they may subject themselves to the punishment of Allah, which may manifest itself in different ways on the individual and (or) the society levels. C
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When the way of uncontrolled lusts and desires takes over the heart of man, he will turn away from the Revelation and may choose for himself ways of “worship” or “religions” that ascribe best to his desires. The goal becomes the life of this world only, turning man to forget as to what occurs after death. He is overwhelmed by the “developments” taking place around him in all walks of life and wants to keep “on track”! Life turns to “drug stores” asking for “pills” to ease down the “rush”, or to “therapeutic clinics” to “relief” the worry and the sad heart! Or to suicide! Sometimes taking other lives with him. [#15]Ibnul Qayyim’s al-Waabil as-Sayyib, verified by Saleem al-Hilaali (Ad- Dammaam, Saudi Arabia, Daar Ibnul Jawzi, 1415/1994), pp.100103. Source : Explaining the Meaning of An-Nur (The Light) One of Allaah’s Names232 – 16 Pages – by Dr. Saleh As-Saleh [PDF]
232 http://abdurrahman.org/tawheed/asmawasifat/An-Nur-bySaleha
sSaleh.pdf
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Allaah is Al-‘Afuww (the Pardoner) Thursday, December 1, 2011 AbdurRahman.org
Another Name belonging to Allaah is Al-‘Afoo (the Pardoner). In the last ten nights of Ramadhaan, the Messenger (salallaahu ‘alayhi wa sallam) taught ‘Aai‘shah (radiallaahu ‘anha) to say: عني العفوفاعف تحب عفوكريم إنك اللهم O Allaah! You are ‘Afoo (Pardoner), You love to Pardon, so Pardon me.[1]
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So Allaah is the Pardoner, the One who excuses people. How is His Pardoning of the people different from the way people use this attribute? Allaah is Forgiving and Merciful. From this angle, we could say that Allaah’s Pardoning is paired with Forgiveness and Mercy. For example, how do the people forgive? When you ask for forgiveness, is everyone always ready to forgive you? What about the people who forgave you? Do they always forgive you with complete forgiveness or do they come back later and mention what you did, although they say that they forgave you…?
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When Allaah (‘Azza wa Jall) forgives someone, He expunges their record, meaning he erases ones record (completely). If Allaah (‘Azza wa Jall) excused you for something, you will not have to face Allaah and be asked about that thing. تمحها الحسنة السيئة كنتوأتبع حيثما الله اتق Fear Allaah wherever you are and follow up a bad deed with a good one, it will wipe (the former) out. One of the ways Allaah that will pardon you is if you obey what His Messenger (salallaahu ‘alayhi wa sallam) has guided us to. If you make Tawbah from your sin, Allaah will pardon you for your sin. He has promised us this. If you repent to Allaah sincerely, He will forgive you and He will pardon
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your sin. The one who has made repentance from his sin is like the one who has not sinned at all, because the Pardoning of Allaah is complete and perfect. No trace. No bad feelings. Nothing left. Allaah erases the bad deed from your record and He replaces it with a good deed. Who does that from the people? Who will pardon you, THEN give you credit for good things after you’ve transgressed against them? Who considers you better than what you were before (after you sought their forgiveness)? But Allaah (‘Azza wa Jall) is perfect in His Pardoning, and when He Pardons you, He loves that you sought His Forgiveness. This is from the completeness of His Attribute of Pardoning[2] [1] At-Tirmidhee in his Sunan (3513) on the authority of ‘Aa‘ishah (radiallaahu ‘anha). Shaykh Al-Albaanee declared the hadeeth as Saheeh in Saheeh At-Tirmidhee (3513) [2] Source: Class 02 – Explanation of Al-Qawaa‘id Al-Muthlaa, Shaykh Al-‘Uthaymeen by Ustaadh Moosaa Richardson C
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Internet Source : http://www.istijabah.com
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The Names of Allaah al-Malik and al-Maleek – Abu Hakeem Bilal Davis Monday, December 12, 2011 AbdurRahman.org
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Al-Malik (The King), and al-Maalik (The Master and Owner), Alladhee lahu al-Mulk (the One to Whom belongs the dominion): He is described with the Attribute of The Master and Owner. These are Attributes of Grandeur, Majesty, Omnipotence and Regulation of the affairs of creation. The One Who directs all of the affairs to do with creation, command and recompense. To Him belongs the whole of Creation, all of it is subservient, owned and in continuous need of Him. ”Then High above all be Allaah, the True King ( ُ – ا ْل َح ُّق ا ْل َم ِلكAl-MalikulHaqq). And be not in haste with the Qur’aan before its revelation is completed and say: My Lord! Increase me in knowledge.” (Ta-Ha 20:114) Listen to the Aayah: ”Say: O Allaah!Owner of the dominion ( َ – الْ ُم ْل ِك َمالِكMaalik al-Mulk), You give the kingdom to whom You will and You take the kingdom from whom You will. You endue with honour whom You will and You humiliate whom You will. In your Hand is the good. Indeed You are Able to do all things.” (Aali Imran 3:26)
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Listen to the Aayah: Source : The Explanation of the Beautiful and Perfect Names of Allaah233 – troid.ca Explaining the detailed meanings of the Names of Allaah from Tayseer Kareemur-Rahmaan of Imaam as-Sa’dee – 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.)[AlHashr 59:23] Listen to the Aayah:
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(– الدِّينِ َي ْو ِم َمالِ ِكMaaliki Yawmiddeen) The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection). (Al-Fatihah 1:4) Listen to the Aayah: ٍ – ُّم ْق َت ِد ٍر َم ِل In a seat of truth (i.e. Paradise), near theOmnipotent King (يك Maleekin Mukhtadir) (Allâh, the All-Blessed, the Most High, the Owner of Majesty and Honour). (Al-Qamar 54:55) Listen to the Aayah:
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233 http://www.troid.ca/index.php?option=com_content&task=view&
id=62&Itemid=313
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Praiseworthy and Blameworthy “Ta-weel” Saturday, December 17, 2011 AbdurRahman.org
The meanings of ”ta-weel” Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah comments on the meaning of ”ta-weel” in his explanation of al ‘Aqeedah al Waasitiyyah: “Not all ta’weel is blameworthy. The Prophet sall Allaahu ‘alaiyhi wa sallam said: O Allaah, grant him understanding of the religion, and teach him the taweel. (Reported by al Bukhaaree in the Book of Wudhoo and by Muslim). C
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And Allaah, the Most High, said: And none knows its ta-weel except Allaah and those firmly grounded in knowledge. Soorah aale ‘Imraan (3) aayah 7
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And not all ta-weel is blameworthy, because ta-weel has several meanings.
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It can have the meaning of tafseer (explanation). And it can have the meaning of the end result and final outcome. And it can have the meaning of taking a word away from its apparent meaning… and this type can be divided into that which is praiseworthy and that which is blameworthy. So if there is a proof to support it, then it is a praiseworthy type and it is in fact from the first type (of ta-weel mentioned above) and this is tafseer (explanation). And if there is no proof to support it, then it is blameworthy and it falls under the category of tahreef (distortion)234 and not under the category of ta-weel. (Sharh al ‘Aqeedah al Waasitiyyah p70-71, translated by Nasser ibn Najam) 234 http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-
tateel-at-takyeef-at-tamtheel-at-tashbeeh/
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http://ittibaa.com/5/post/2011/12/the-meaningsof-ta-weel.html Related Links: Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz235 At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh236 Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)237
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235 ../2011/06/24/ruling-on-ta%e2%80%99wil-allegorical-interpre
tation-of-allah%e2%80%99s-attributes-ibn-baaz/ 236 ../2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-
at-tashbeeh/ 237 ../2011/06/24/buy-explanation-of-a-summary-of-al-%e2%80
%98aqeedatul-hamawiyyah-shaykh-muhammad-ibn-saalih-aluthaymeen/
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Only Allaah Can Remove Harm Monday, December 19, 2011 AbdurRahman.org
ف َفلَا بِ ُض ٖ ّر ٱللَّ ُه َي ۡم َس ۡسكَ َوإِن َ يب لِف َۡض ِل ِه ۚۦ َرآ َّد َفلَا بِخَ ۡي ٖر ُيرِدۡ َك َوإِن ُه ۖ َو إِ َّلا لَ ُه ٓۥ ك َِاش ُ ٱ ۡل َغفُو ُر َو ُه َو ِع َبا ِد ِه ۚۦ ِم ۡن َيشَ آءُ َمن بِ ِهۦ ُي ِص ٱل َّر ِحي ُم١٠٧ «And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful» [Yunus: 107] by Shaykh AbdurRahman bin Nasr as-Sa’adi Translated by Umm Yahya C
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This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.
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If any harm such as poverty and sickness etc. befalls you « there is none who can remove it except Allaah ». This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it. This is why Allaah says: <> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: « Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter» [Fatir: 2] « He causes it to reach whom He wills of His servants. » meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness. <> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is ArRaheem (the Merciful), thus His Mercy encompasses all that exists, hence
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it is not possible to exist without His goodness even for the (time of) a blink of an eye. Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships. There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood. [From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224] Source : FollowingtheSunnah238 | URL: http://wp.me/p7ELx8v C
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Related articles Allaah is Al-‘Afuww (the Pardoner)239 (asmawasifaat.wordpress.com)
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Seeking Allah’s forgiveness a hundred times a day240 (muslimfortress.wordpress.com)
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From the Secrets of Fatiha and What it Contains – Ibn Qayyim ajJawzeeya241 (salaf-us-saalih.com)
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238 http://followingthesunnah.wordpress.com/author/followingthe
sunnah/ 239 http://asmawasifaat.wordpress.com/2011/12/01/allaah-is-al-
afoo-the-pardoner/ 240 http://muslimfortress.wordpress.com/2011/12/03/seeking-
allahs-forgiveness-a-hundred-times-a-day/ 241 http://salaf-us-saalih.com/2011/12/09/from-the-secrets-of-
fatiha-and-what-it-contains/
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The meaning of Allaah’s ma’iyyah – Shaykh Muhammad ibn Saalih al ‘Uthaymeen Tuesday, December 20, 2011 AbdurRahman.org
The meaning of Allaah’s ma’iyyah (Allaah’s being “with” someone) Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah With regards to the ma’iyyah of Allaah (Allaah’s being “with” someone) Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states: The ma’iyyah is divided into two types: that which is general and that which is specific. And the specific is (sub) divided into two types: that which isrestricted to a person and that which is restricted to a description. C
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As for the general, then this includes everyone – from the believer and the disbeliever, the righteous one and the wicked one. And the proof for it is His statement, He the Most High: <> [Soorah al Hadeed (57) aayah 4]
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As for the specific (type) restricted to a description: then an example is His statement, He the Most High:
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<> [Soorah an Nahl (16) aayah 128] K
As for the specific (type) restricted to a particular person: then an example is His statement, He the Most High, about His Prophet sall Allaahu ‘alaihi wa sallam : When he said to his companion (Aboo Bakr), “Do not grieve; indeed Allaah is with us.” Soorah at Tawbah (9) aayah 40 And He said to Moosaa and Haaroon: <>Soorah TaaHaa (20) aayah 46 And this (ma’iyyah restricted to a person) is more specific than that which is restricted to a description.
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So the ma’iyyah is of levels: that which is general and unrestricted, and that which is specific and restricted to a description and that which is specific and restricted to a person. So the most specific of the types of ma’iyyah is that which is restricted to a person, then that which is restricted to a description, then that which is general. The ma’iyyah which is general necessitates (Allaah’s) encompassing the creation with knowledge and ability and hearing and seeing and authority, and other than that from the meanings of His Ruboobiyyah. And the ma’iyyah which is specific, with its two types, necessitates (along) with that nasr (aiding) and ta-yeed (giving support). (Sharh of waasitiyyah of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, quoted in Mu’jam at Ta’reefaat p387, translated by Nasser ibn Najam) C
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Source: http://ittibaa.com Related articles Speculative Speech About Allaah is A Heretical Innovation242 (asmawasifaat.wordpress.com)
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The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool – Shaykh Albaanee243 (asmawasifaat.wordpress.com)
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Praiseworthy and faat.wordpress.com)
Blameworthy
”Ta-weel”244
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Ar-Rabb (The Lord)245 (asmawasifaat.wordpress.com) 242 http://asmawasifaat.wordpress.com/2011/10/27/speculative-
speech-about-allaah-is-a-heretical-innovation/ 243 http://asmawasifaat.wordpress.com/2011/10/18/the-ascendancy-
of-allaah-a-refutation-of-wahdatul-wujood-hulool-shaykhalbaanee/ 244 http://asmawasifaat.wordpress.com/2011/12/17/praiseworthyand-blameworthy-ta-weel/ 245 http://asmawasifaat.wordpress.com/2011/11/09/ar-rabb-thelord/
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Benefit: Can We Attribute Anger to Allaah? – Moosaa Richardson Tuesday, December 20, 2011 AbdurRahman.org
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Benefit: 99 Names of Allaah on Your Hands – Moosaa Richardson Tuesday, December 20, 2011 AbdurRahman.org
Today, people try to add things to the religion that they find suitable for it. There is no doubt that this is one of the gateways to innovation. These people speak about things in the religion that no scholar upon the Sunnah preceded them in and this opposes the way of our Salaf. Imaam Ahmad Ibn Hanbal said, ”You should beware of speaking about an issue in which you are not preceded by a scholar.” A common saying among the people today is that the lines on the hand indicate 99 Names of Allaah subhaanahu wa ta’ala. Our brother Abul-‘Abbaas Moosaa Richardson discusses this issue… C
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From the lectures entitled, ” ‘Aqeedah Course – Summer Course” MP3: http://www.troid.ca/store/product.php?product id=18402&cat=0&page=1 SOURCE: http://www.troid.ca/index.php?option=com_ content&task=view&id=1101&Itemid=291 Internet Source : http://salafitalk.net/st/viewmessages .cfm? Forum=16&Topic=11906
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Benefit: The Du’aa – O God Help Me – Moosaa Richardson Tuesday, December 20, 2011 AbdurRahman.org
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A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place – Moosaa Richardson Tuesday, December 20, 2011 AbdurRahman.org
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Check the following excellent link:
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A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place246 – Sheikh Al Albanee
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246 ../2011/11/03/a-refutation-of-those-who-accuse-ahlus-
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Ar-Rabb (Lord and Nurturer) and His tarbiyyah (nurturing) of His creation Friday, December 23, 2011 AbdurRahman.org
The scholar Abdur Rahmaan ibn Nasir as Sa’dee (died 1376 AH (1955 CE))rahimahullaah said about the saying of Allaah, the Most High: «All praise is for Allaah, the Rabb of all the Worlds.» (Soorah al Faatihah (1) aayah 1) “the Rabb (Lord and Nurturer) of all the Worlds” – and His tarbiyyah (nurturing) of His creation, He the Most High, is of two types: general and specific. C
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So the general type is His creating the creation and giving them provision and guiding them to that which contains benefits for them, that which allows them to survive in this worldly life. And thespecific type is His tarbiyyah of His beloved and dutiful servants; so He nurtures them with true faith and He grants them the success to attain it, and He completes it for them. And He repels away from them those things which act as diversions and impediments and obstructions between them and it.
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And its reality is that it is tarbiyyah of being granted success in attaining every good and protection from every evil. (Tayseer ul Kareem ir Rahmaan of as Sa’dee rahimahullaah p39, translated by Nasser ibn Najam) http://ittibaa.com/5/post/2011/12/allaahstarbiyyah-of-his-creation.html Related articles Ar-Rabb (The Lord)247 (asmawasifaat.wordpress.com)
247 http://asmawasifaat.wordpress.com/2011/11/09/ar-rabb-the-
lord/
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The Name ”Allaah” – By Dawood Burbank (Rahimahullah)248 (asmawasifaat.wordpress.com) From the Secrets of Fatiha and What it Contains – Ibn Qayyim ajJawzeeya249 (salaf-us-saalih.com)
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248 http://asmawasifaat.wordpress.com/2011/11/05/the-name-
allaah-by-dawood-burbank-rahimahullah/ 249 http://salaf-us-saalih.com/2011/12/09/from-the-secrets-of-
fatiha-and-what-it-contains/
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Verily Allaah is more merciful to His Servants than this woman is to her son Monday, December 26, 2011 AbdurRahman.org
The First Principle Concerning Allaah’s Names – All of Allaah’s Names are Beautiful: All of Allaah’s Names are beautiful, meaning that they reach the utmost limits of beauty. Allaah the Exalted has said: ”And to Allaah belongs the most Beautiful Names” { Surah A’raaf; 7:180}
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That is because they include perfect Attributes that have no defects in any way whatsoever. No one could assume a defect from them, nor could they claim the existence of one outright. A third example is that ar-Rahman (the Most Merciful) is a Name of Allaah the Exalted. It includes perfect Mercy, about which the Messenger of Allaah (alayhee salatul wasalaam) said,
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”Verily, Allaah is more Merciful to His Servants than this woman is to her son.”*** ***{ Related by al-Bukhari {no. 5999} and Muslim {no. 6912}. This is from a hadith of Umar ibnul Khataab {radiallahu anhu}, who said,
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”A group of war captives came before the Messenger of Allaah (‘alayhee salatul wasalaam), and a woman was searching for her child. When she found her child there, she brought him close and breast-fed him. So the Messenger of Allaah (’alayhee salatul wasalaam) said, ‘Could you see this woman casting her son into the Fire?’ We said, ‘No, by Allaah, not as long as she is capable of preventing it.’ So the Messenger of Allaah (‘alahyee salatul wasalaam) said, ‘Verily Allaah is more merciful to His Servants than this woman is to her son.”} [1] The name ar-Rahman, also includes the Attributes of expansive Mercy, about which Allaah has said, ”And my Mercy has encompassed everything.” {Surah A’raaf, 7:156}
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And He has said about the supplications of the Angels for the Believers, ”O Our Lord! You have encompassed everything by your Mercy and Knowledge!” {Surah Ghaafir, 40:7}
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[1] Note from Moosa Richardson: The hadeeth is referring to a mother when she found her baby among some captives, took him and placed him close and breast-fed him. This could be the pinnacle of mercy in the dunyaa – a mother for her little baby. However, Allaah’s mercy is not like that. Rather it is more expansive. If we want to understand the expansive nature of Allaah’s Attributes and someone from the creation is mentioned, it is not in a comparative way. But it is (described in a way) as ‘This one is better than that one, ’ meaning Allaah is more Merciful than that woman. You will never find a text where the Messenger (salallaahu ‘alayhi wa sallam) says the Mercy of Allaah is like this and he offers a similitude. Rather every text will say that Allaah is more Merciful than this or Allaah is more knowledgeable than that, etc. (check Two Important Principles Concerning Allaah’s Names250 – Al-Qawaa’id al-Muthlaa) From the book: Exemplary Foundations Concerning the Beautiful Names and Attributes of Allaah By Imaam Muhammad Ibn Saalih al-‘Uthaymeen (rahimahullaah) [d. 1421H] pgs. 15-18 Related articles Two Important Principles Concerning Allaah’s Names251 – Al-Qawaa’id al-Muthlaa “All of Allaah’s Names Are Beautiful” & “They Are Both Titles And Descriptions” Allaah’s Names May or May Not Include a Related Ruling or Implication252 (asmawasifaat.wordpress.com)
250 http://wp.me/p1DWoK-9C 251 http://wp.me/p1DWoK-9C 252 http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-
may-or-may-not-include-a-related-ruling-or-implication/
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Great Effects of knowing the names and attributes of Allaah upon the servant’s life253 (asmawasifaat.wordpress.com) Sharh Aqidatul-Wasitiyyah faat.wordpress.com)
of
al-Fawzan254
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253 http://asmawasifaat.wordpress.com/2011/06/25/great-effects-
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By combining a Name with another, perfection upon perfection is achieved Tuesday, December 27, 2011 AbdurRahman.org
The Beauty of the Names of Allaah, the Exalted, can be expressed through each and every Name on its own, meaning if you study Al-Hayy, you can derive many benefits. You will have much awe of Allaah and much submissiveness and humility before your Lord. Furthermore, the beauty can be expressed by combining Names. By combining a Name with another, perfection upon perfection is achieved.
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An example of that is Al-‘Azeez (the All-Mighty) andAl-Hakeem (the AllWise), since, Allaah, the Exalted, combines these Names in many places within the Qur‘aan.[2] When used separately, each of the two Names includes a particular kind of perfection. Al-‘Azeez includes ‘izzah (Might), and hukm (Judgment) and hikmah (Wisdom) are understood from Al-Hakeem. Allaah has Hukm; He is the Ruler and the One who legislates. And Allaah has Hikmah (AllEncompassing Wisdom). When combined, there is another form of perfection understood – that the Might of Allaah, the Exalted, is coupled with His Wisdom. Thus, His Might does not include oppression, tyranny, and evil actions because the ‘izzah of Allaah is not coupled with dhulm (transgression), it is coupled with Wisdom. The mighty ones from amongst the creation in the dunyaa may use their might for sin or to oppress people. They tend to oppress, tyrannize, and behave in evil ways. Yet Allaah’s Might and Strength is coupled with Wisdom. So it used in a way that denotes complete Perfection. Likewise, the Judgment and Wisdom of Allaah, the Exalted, are coupled with perfect Might and Honour, contrary to the judgment and wisdom of the Creation, as they are often subject to disgrace and humiliation.
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Footnotes : [2] See the following Qur‘aanic Verses for examples: Soorah al-Baqarah [2:129, 209, 220, 228, 240, 260]; Soorah Aali ‘Imraan [3:6, 18, 62, 126]; Soorah an-Nisaa‘ [4:56, 158, 165]; Soorah al-Maa’idah [5:38, 118]; Soorah al-Anfaal [8:10, 49, 63, 67]; Soorah at-Tawbah [9:40, 71]; Soorah Ibraaheem [14:4]; Soorah an-Naml [27:6]; Soorah al-‘Ankaboot [29:42]; Soorah ar-Room [30:27]; Soorah Luqmaan [31:9, 27]; Soorah Sabaa‘ [34:27]; Soorah Faatir [35:2]; Soorah az-Zumar [39:1]; Soorah Ghaafir [40:8]; Soorah al-Jaathiyah [45:2, 37]; Soorah al-Fat-h [48: 7, 19]; Soorah al-Ahqaaf [46:2]; Soorah al-Hadeed [57:1]; Soorah al-Hashr [59: 1, 24]; Soorah al-Mumtahinah [60:5]; Soorah as-Saff [61:1]; Soorah al-Jumu’ah [62: 1]; Soorah at-Taghaabun [64:18]. Source :
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Two Important Principles Concerning Allaah’s Names255 – Al-Qawaa’id al-Muthlaa – Istijabah.com256 “All of Allaah’s Names Are Beautiful” & “They Are Both Titles And Descriptions” Related articles
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Al-Azeez257 (All Mighty) – Adapted from Shaykh Muhammad Hamood an Najdee’s book
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Allaah is Al-Hakeem (The All-Wise)258 (asmawasifaat.wordpress.com)
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255 http://wp.me/p1DWoK-9C 256 http://Istijabah.com 257 http://abdurrahmanorg.wordpress.com/2010/06/15/the-beautifu
l-names-of-allaah-al-azeez-the-mighty/ 258 http://asmawasifaat.wordpress.com/2011/11/08/allaah-is-al-
hakeem-the-all-wise/
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Calling Allah With Names That Mushrikeen Have Named Their Dieties With Tuesday, December 27, 2011 AbdurRahman.org
Zakir Naik says:
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”It is mentioned in Rig Ved (One of the religious books of hindus) Sages call One God by many names that means there are various names given to this One God. And Rig Ved alone gives no less than 33 different attributes of Almighty God most of which are mentioned in Rig Ved, Book no. 2, Hymn no. 1. And One of the beautiful attribute which is mentioned in Rig Ved of Almighty God is Brahma….. Brahma means ‘The Creator’ . If you translate into Arabic it means Khaliq WE MUSLIMS HAVE GOT NO OBJECTION IF ANYONE CALLS ALMIGHTY GOD ALLAH SUB’HANAHUWA TA’ALA AS ”KHALIQ” OR ”CREATOR” OR ”BRAHMA”. But if someone says ”Brahma”, is Almighty God, who has got four heads, on each head is a crown and he has got four arms we muslims take a strong objection to it…………… Another beautiful attribute which is given in Rig Ved, Book no. 2, Hymn no. 1 Verse no. 3, is Vishnu. Vishnu means ”The Sustainer”. If you translate into Arabic it means ‘Rab’. WE MUSLIMS HAVE GOT NO OBJECTION IF ANYONE CALLS ALMIGHTY GOD AS RAB OR CHERISHER SUSTAINER OR VISHNU. But if someone calls Vishnu, is Almighty God, who has four hands and one of his hands holds a chakra(disc)…. and one of his left hands holds the..(unclear)… and he is riding on a bird, by reclining on a couch of snake we muslims take a strong objection to it…………… Audio : Zakir-CallingAllahBrahmaOrVishnu.rm259 Shaikh Falah Isma’eel was asked about this individual’s statement on 4th September 2004 after his dars on Aqeeda Wasitiyyah of Ibn Taymiyyah (rahimahullah) The following was his response.
259 http://www.salafitalk.net/st/uploads/Zakir-CallingAllahBrah
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The Shaikh said: Even if they are the names of Allah(in that particular language), the origin of it(of these names) indicate to the names of Allah in that particular language; the origin is that if those two names are used upon (hindu) gods it is NOT PERMISSIBLE TO USE THOSE TWO NAMES. The Shaikh mentioned, the Arabs in Jahiliyyah before the coming of the Messenger of Allah (Sallallahu alaihi wa sallam) they used to call their gods with names that were taken from the Names of Allah like Al-Laat from alIlaah, Al-Uzza from al-Azeez and al-Manat from al-Mannan. All of this is from Ilhad. Even though these names have been derived from the Names of Allah it is impermissible to call Allah by them since they are used upon the gods, idols of mushrikeen… And some of the scholars mentioned about the statement of Allah..”….. and leave the company of those who belie or deny His Names”. From Ilhaad is (also) to name the gods with the Names that are taken from Allah (i.e. the Names of Allah). C
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[Ibn Katheer (rahimahullah) said: Al-‘Awfi said that Ibn Abbas said about Allah’s statement, ”and leave the company of those who belie or deny His Names” ‘To belie Allah’s Names includes saying Al-Lat (an idol) derived from Allah’s Name. Ibn Jurayj narrated from Mujahid that he commented, ‘They derived Al-Lat (an idol’s name) from Allah, and al-Uzza (another idol) from Al-Aziz’. Qatadah stated that Ilhad refers to associating others with Allah in His Names (such as calling an idol al Uzza). The word Ilhaad means deviation, wickedness, injustice and straying….]
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The Fatwa Of Shaikh Ibn Uthaimeen (rahimahullah) On Calling Allah Sub’hanahu Wa Ta’ala By A Name That He Did Not Name Himself Q.37 What constitutes Ilhad regarding the Names of Allah, the Most High and what are its types ? Response. Ilhad linguistically means speaking, to be inclined or to deviate, such as in the Words of Allah, the Most High: Sooratun Nahl (16:103). And from this is the word Lahd[2], which is so called, because it is inclined to one side of it. Ilhad cannot be understood without understanding Istiqamah[3], because, as it is said: By their antonyms things are explained. Istiqamah in the matter of Allah, the Most High’s Names and Attributes is
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to accept these Names and Attributes according to their true meaning, in a manner befitting Allah, the Almighty, the All Powerful, without corrupting the meanings, or negating them, or explaining the how of them, or comparing them with those of the created beings, in accordance with the rule followed by Ahlus-Sunnah wal-Jama’ah in this matter. So, if we know that Istiqamah is in this matter, then the opposite of Istiqamah is Ilhad. The scholars have mentioned a number of types of Ilhad regarding the Names and Attributes of Allah, all of which may be covered by saying: It is to deviate away from what it is obligatory to believe regarding them, and that falls into a number of categories, such as:
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1. Denying any of the Names or the Attributes proved by them, such as the one who denies that the Name: Ar-Rahman (the Most Beneficient) is one of the Names of Allah, the Most High as the people of the Jahiliyyah[4] used to do, or to confirm the Names but to deny the attributes implied by them, as some of the innovators do, saying that Allah, the Most High, is Ar-Raheem (the Most Merciful) without having the Attribute of Mercy and As-Sami’ (the All-Hearing) without having the Attribute of Hearing. 2. For Allah, the Most Glorified, the Most High to be called by a Name that He has not called Himself. Here it is Ilhad because the Names of Allah, the Most Glorified are restricted. So, it is not permissible for anyone to call Allah, the Most High by a Name He has not called Himself. To do so is to say something about Allah without knowledge, and to transgress the Rights of Allah, the Almighty, the All-Powerful. This was done by the philosophers who called the Deity Al-‘Illah Al-Fa’ilah (the Active Cause) and as done by the Christians, who called Allah, by the name ‘the Father’ and the like. 3. To believe that these Names indicate attributes of created beings, and so they declare that they indicate comparison (of Allah with His creation). This is Ilhad because one who believes that the Names of Allah, the Most Glorified imply a comparison of Allah with His creation, then he has disassociated them from the Attributes which they prove, and deviated thereby from the straight way, and declared the Speech of Allah and the speech of His Messenger (Sallalahualaihiwasalam) to be proof of disbelief. Because comparing Allah with His creation is disbelief, since it belies the Words of
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Allah, the Most High: Sooratus Shura (42:11), And his Words: Sooratul Maryam (19:65) Nu’aym bin Hammad Al Khuza’i, Al Bukhari’s Shaikh, may Allah have mercy on them both, said: Whoever compared Allah with His creation, has committed disbelief. And whoever rejected any Attribute Allah described Himself with has committed an act of disbelief, and there is no comparison in anything by which Allah has described Himself. 4. To derive names for idols from the Names of Allah, the Most High. Such as the derivation Al-Lat from Al-Ilah (the Deity), Al-Uzza from Al’Azeez (the Almighty) and Manat from Al-Mannan (the Benefactor). This is Ilhad because the Names of Allah, the Most High are Unique to Him, so it is not permissible to transfer the meanings which are proven by these Names to any created beings in order to allot him the worship which none has the right for except Allah, the Almighty, the All Powerful. C
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These are the forms of Ilhad regarding the Names of Allah, the Most High. [2] Lahd: A niche in the grave in which the deceased is placed, facing towards the Qiblah. [3] Istiqamah – To be straight [4]Jahiliyyah – The days of ignorance before the Revelation came to the Prophet sallalahualaihiwasalam
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[Source:- Fatawa Arkan-ul-Islam ; Pg 136 – 138, Islamic Verdicts on the Pillars of Islam, By the Honorable Shaikh Muhammad bin Salih Al‘Uthaimeen, Collected and Arranged by Fahd bin Nasir bin Ibrahim As Sulaiman, Darussalam ] – Shaikh Ibn Uthaimeen (rahimahullah) said: CHAPTER: The Names of Allah Are Tawqeefiyyah There Is No Place For Intellectual Free-Thinking Regarding Them: Allah’s Names are tawqeefiyyah, meaning a kind of knowledge that is restricted to textual evidence; there is no place for intellectual free-thinking regarding them. Based upon this, we must suffice ourselves with what is found in the Book and the Sunnah, without adding or taking anything away.
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This is because the intellect will not be able to grasp the understanding of Allah’s Names that He rightfully deserves, so then we must suffice ourselves with textual evidences only. This is due to Allah’s statement, ”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 Allâh). (Surah Al-Isra Surah 17 Ayah 36).
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And He also has said, Say (O Muhammad (sallallaahu alayhi wasallam)): ”(But) the things that my Lord has indeed forbidden are AlFawâhish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secetly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge.” (Surah Al-A’raf, Surah 7 Ayah 33). Furthermore, to ascribe a name to Allah the Exalted that He did not ascribe to His own Self, or to deny something He has named Himself, would be a serious crime against Him. So one must behave in the appropriate manner in this affair and stick to what is found in established textual evidences only. [Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translated into English language by Moosa Richardson; Published by TROID publications Page 30]. — CHAPTER: The Kinds Of Deviation From the Correct Belief [Allah commands us to abandon those who are known for ilhaad], 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, Surah 7 Ayah 180) Ilhaad with regards to the Names of Allah the Exalted means to stray from the obligatory manner of believing in them, and ilhaad takes many forms:
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Point THREE: To ascribe a name to Allah that He did not name Himself with. An example of this is how the Christians call Allah the father, or how the philosophers call Him the root cause of everything (al illatul-Faa’ilah). So since the knowledge of Allah’s Names is tawqeefiyyah, then to ascribe a name to Allah that He did not name Himself with is straying from the obligatory manner of believing in them. Furthermore, these names that have been ascribed to Allah are sheer falsehood that Allah is far removed from….” Point FOUR: To derive names of idols from the linguistic base of His Names An example of this is what the polytheists did when they derived the name al-’Uzzaa from al’Azeez, and al-Laat from al-Ilaah, according to one opinion, and they named their idols with these names……. Some kinds of ilhaad may be crimes of shirk or kufr (while others are less than that), depending upon the relative evidences and what they imply.
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[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translated into English language by Moosa Richardson; Published by TROID publications Page 37,38]. –
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The Shaikh further states: The Proofs That Establish The Names And Attributes Are Only From The Book And The Sunnah: The evidences used to establish Allah’s Names and Attributes are found in the Book and the Sunnah, and no Names or Attributes may be established using other than these proofs. So based on this: Whatever Names and Attributes that have been established by the Book and the Sunnah, it is obligatory to affirm them. Whatever has been negated by the Book and the Sunnah, then it is obligatory for us to negate that, while we affirm its opposite as a perfect Attribute. Whatever has not been affirmed nor negated in the Book and the Sunnah, then it is obligatory for us to remain silent about its wording, as it must not be rejected outright simply because of the lack of evidence regarding its affirmation or negation……
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[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translated into English language by Moosa Richardson; Published by TROID publications Page 66]. – Ibn Uthaimeen (rahimahullah) states in his another excellent work ‘The Explanation of Sufficiency In Creed by Ibn Qudamah‘…
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The Names of Allah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to ascertain by itself which names Allah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to this is obligatory. [Explanation of Sufficiency In Creed, page 19, by Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah)]. Internet Source : http://www.salafitalk.net/st/viewmess ages.cfm? Forum=8&Topic=4240
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99 Names of Allaah mentioned in Sheikh ibn Uthaymeen’s Al-Qawaa‘id Al-Muthlaa Tuesday, December 27, 2011 AbdurRahman.org
The beautiful and perfect names of Allaah Sheikh Uthaymeen (May Allaah have Mercy on him) said: I have gathered ninety-nine names that are clear to me from the book of Allaah and from the authentic Sunnah of the prophet سلم و عليه الله صلى. 01. اللهAllaah 02. الا ٔ َحدAl-Ahad · The Unique C
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03. الا ٔ ْع َلىAl-A’laa · The Most High 04. الا ٔ ْك َرمAl-Akram · The Most Generous 05. الإ لهAl-Ilaah · The One Who Alone Deserves to be Worshipped 06. الا ٔ َّولAl-Awwal · The First 07. الا ٓ ِخرAl-Aakhir · The Last 08. الظا ِهرaz-Zaahir · The Uppermost One 09. َالب ِاطنAl-Baatin · The Innermost One 10. البارِئAl-Baari · The Originator 11. َالب ّرAl-Barr · The Most Benign and Kind 12. َالب ِصيرAl-Baseer · The All Seeing 13. ال َّت َّوابAt-Tawwaab · The One Who Guides His Servants to Repent and Accepts Their Repentance 14. الج َّبار َ Al-Jabbaar · The Exalted and All Mighty Compeller 15. الحا ِفظAl-Haafiz · The Protector 16. الح ِسيب َ Al-Haseeb · The Reckoner Who Suffices
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17. الح ِفيظ َ Al-Hafeez · The Guardian 18. الح ِف ُّي َ Al-Hafee · The Benevolent 19. الح ّقAl-Haqq · The True One 20. ال ُم ِبينAl-Mubeen · The Clear and Manifest One 21. الح ِكيم َ Al-Hakeem · The One Fully Wise or Al-Haakim, The All-Wise 22. الح ِليم َ Al-Haleem · The Forbearing 23. الح ِميد َ Al-Hameed · The One Who is Deservedly Praised 24. الح ّي َ Al-Hayy · The Ever Living 25. ال َق ُّيومAl-Qayyoom · The Self Subsisting One Upon Whom Everything Depends 26. الخَ ِبيرAl-Khabeer · The Fully Aware 27. الخَ الِقAl-Khaaliq · The Creator and Maker of Everything
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28. الخَ لا ّقAl-Khallaaq · The Creator Who Creates Again and Again 29. ال َّرؤُوفAr-Ra’oof · The Compassionate and Kind
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30. ال َّر ْح َمانAr-Rahmaan · The Extremely Merciful 31. ال َّر ِحيمAr-Raheem · The Bestower of Mercy
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32. ال َّر َّزاقAr-Razzaaq · The Great Provider 33. ال َّر ِقيبAr-Raqeeb · The Ever Watchful Guardian
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34. السلام ّ As-Salaam · The Impeccable One or the Flawless One 35. الس ِميع َّ As-Samee’ · The All Hearing 36. الشَ ا ِكرAsh-Shaakir · The Appreciative 37. الشَّ ُكورAsh-Shakoor · The One Most Ready to Appreciate and Reward Abundantly 38. الشَّ ِهيدAsh-Shaheed · The Witness 39. الص َمد َّ As-Samad · The Perfect Lord and Master Upon Whom All of the Creation Depends
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40. ال َعالِمAl-‘Aalim · The All Knower of the Seen and the Unseen 41. ال َعزِيزAl-’Azeez · The All Mighty or the Invincible 42. ال َع ِظيمAl-‘Azeem · The Tremendous One or the Magnificent 43. ال َع ُف ّوAl-’Afuww · The One Who Pardons Again and Again 44. ال َع ِليمAl-‘Aleem · The All Knowing 45. ال َع ِل ّيAl-’Aliyy · The Exalted 46. ال َغفَّارAl-Ghaffaar · The Oft-Forgiving 47. ال َغفُورAl-Ghafoor · The One Who Forgives Extensively 48. ال َغ ِن ّيAl-Ghaniyy · The Independent One Who is Free of All Needs 49. ال َف َّتاحAl-Fattaah · The Judge and Opener Who Distinguishes the Truth from Falsehood C
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50. القَا ِدرAl-Qaadir · The Fully Able One 51. القَا ِهرAl-Qaahir · The Invincible Subduer
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52. ال ُقدُّوسAl-Quddoos · The Pure and Perfect
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53. ال َق ِديرAl-Qadeer · The All Powerful
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54. ال َقرِيبAl-Qareeb · The One Who is Near
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55. ال َق ِو ّيAl-Qawiyy · The One Perfect in Strength
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56. ال َق َّهارAl-Qahhaar · The Overwhelming Subduer Who is Never Overcome 57. ال َك ِبيرAl-Kabeer · The Incomparably Great 58. ال َكرِيمAl-Kareem · The Bountiful, the Generous One Abundant in Good 59. اللَّ ِطيفAl-Lateef · The Subtle and Kind 60. ال ُم ِؤمنAl-Mu’min · The True and Trustworthy, the Granter of Security 61. ال ُم َت َعالِيAl-Muta’aalee · The Supreme and Exalted One 62. ال ُم َت َك ِّبرAl-Mutakabbir · The One Supreme in Glory, the Justly and Rightfully Proud
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63. ال َم ِتينAl-Mateen · The Strong 64. ال ُم ِجيبAl-Mujeeb · The Responsive 65. ال َم ِجيدAl-Majeed · The One Perfect in Glory and Honour 66. ال ُم ِحيطAl-Muheet · The All Encompassing 67. ال ُم َص ِّورAl-Musawwir · The Bestower of Forms 68. ال ُم ْق َت ِدرAl-Muqtadir · The Omnipotent 69. ال ُم ِقيتAl-Muqeet · The All Powerful Maintainer 70. ال َم ِلكAl-Malik · The King 71. ال َم ِليكAl-Maleek · The Omnipotent Sovereign
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72. ال َمو َلىAl-Mawlaa · The Patron Lord or the Master and Supporter 73. ال ُم َه ْي ِمنAl-Muhaymin · The Trustworthy and Ever Watchful Witness 74. ال َّن ِصيرAn-Naseer · The Helper
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75. ال َو ِاحدAl-Waahid · The One and Only
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76. ال َوارِثAl-Waarith · The Inheritor 77. ال َو ِاسعAl-Waasi’ · The Vast One
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78. ال َو ُدودAl-Wadood · The Loving One and the Beloved One 79. ال َو ِكيلAl-Wakeel · The Trustworthy Disposer of Affairs
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80. ال َولِ ّيAl-Waliyy · The Guardian Lord 81. ال َو َّهابAl-Wahhaab · The Bestower From the Authentic Sunnah:82. الج ِميل َ Al-Jameel · The Beautiful One 83. الج َواد َ Al-Jawaad · The Munificent 84. الح َكم َ Al-Hakam · The Judge 85. الح ِّيي َ Al-Hayyiyy · The One who possesses honourable shame 86. ال َّر ّبAr-Rabb · The Lord and Nurturer
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87. ال َّر ِفيقAr-Rafeeq · The Gentle 88. الس ُّبوح ُّ As-Subbooh · The Venerated and Perfect 89. الس ِّيد َّ As-Sayyid · The Lord and Master 90. الشَّ ا ِفيAsh-Shaafee · The One Who Cures 91. ال َّط ِّيبAt-Tayyib · The Pure One 92. القابِضAl-Qaabid · The Withholder 93. َالب ِاسطAl-Baasit · The Granter of Ample Provision 94. ال ُم َقدِّمAl-Muqaddim · The One Who Gives Precedence 95. ال ُم َؤخِّ رAl-Mu’akhkhir · The One Who Puts Back 96. ال ُم ْح ِسنAl-Muhsin · The One Who Acts in a Good and Fine Manner 97. ال ُم ْع ِطيAl-Mu’tee · The Giver
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98. ال َم َّنانAl-Mannaan · The Beneficent Bestower of Bounties 99. ال ِوتْرAl-Witr · The One
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Source: List of 99 Names260 – By Dawood Burbank [PDF] – 99 names Al-Qawaa’id al-Muthlaa http://www.salafitalk.net/st/viewmessages.cfm? Forum=8&Topic=1540&sortby=desc
260 http://www.salafipublications.com/sps/downloads/pdf/AQD03001
3.pdf
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Placing a piece of cloth and people gathering around it while repeating the Name of Allah Wednesday, December 28, 2011 AbdurRahman.org
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?
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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.
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May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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Permanent Committee for Scholarly Research and Ifta’ Member Member Member Deputy Chairman Chairman Bakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘AbdulRazzaq ‘Afify ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz Source : http://www.alifta.net Deviant Principles The Mu’tazilites – The so-called Rationalistic Sect261 The claim that there are only twenty Attributes of Allah262
261 http://asmawasifaat.wordpress.com/2011/11/06/the-mutazilite
s/ 262 http://asmawasifaat.wordpress.com/2011/10/03/the-claim-that-
there-are-only-twenty-attributes-of-allah/
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Benefit: 99 Names of Allaah on Your Hands – Moosaa Richardson263 – Youtube
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263 http://asmawasifaat.wordpress.com/2011/12/20/benefit-99-
names-of-allaah-on-your-hands-moosaa-richardson/
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Writing Allah’s Name on the car Wednesday, December 28, 2011 AbdurRahman.org
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. C
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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.
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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
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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 http://alifta.net Respecting the Names of Allah C
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Ruling Concerning the Papers that Contain the Name of Allah264 Ruling on giving names indicating servitude to other than Allah265
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Honouring the Names of Allah and changing one’s name because of that266 – Al-Hakam as one of the Allah’s Names The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”267
264 http://asmawasifaat.wordpress.com/2011/10/09/ruling-concerni
ng-the-papers-that-contain-the-name-of-allah/ 265 http://asmawasifaat.wordpress.com/2011/10/24/ruling-on-
giving-names-indicating-servitude-to-other-than-allah/ 266 http://abdurrahman.org/tawheed/KTwahab/beliefs/creed/abdulwa
hab/KT1-chap-45.html 267 http://asmawasifaat.wordpress.com/2011/11/01/the-meaning-of-
the-hadith-whoever-asks-in-the-name-of-allah-give-him/
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Writing Basmalah and Allah’s Name on Ornaments and Jewellery Wednesday, December 28, 2011 AbdurRahman.org
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?
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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.
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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 http://alifta.net
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Ruling on the Sufi way of repeating the Names of Allah Wednesday, December 28, 2011 AbdurRahman.org
The Naqshabandiyyah Q: What is the ruling, in your understanding, on the Sufi Tariqahs (orders) in general, and the Naqshabandi Tariqah in particular?
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A: There is a lot of Bid‘ah (rejected innovation in religion) practiced among the Sufi Tariqahs, such as holding Dhikr (Remembrance of Allah) circles and gatherings in rows, in which they all repeat the Name of Allah together, saying, ”Allah, Allah, ” one of His Attributes saying, ”Hayy (Ever-Living), Hayy, ” or ”Qayyum (Self-Subsisting), Qayyum, ” referring to Him through the pronoun ”Huwa (He), Huwa, ” or repeating meaningless sounds, such as ”Ah, Ah.”
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They also repeat other formulas of Dhikr, in which they beseech help from other than Allah, seek support of the dead, such as Al-Badawy, Al-Shadhily, Al-Jilany, and others. Their books contain a lot of Bid‘ah and scattered evil, especially AlNaqshabandiyyah. In their daily Wird (sayings recited with consistency), they repeat the Name of Allah in their hearts, without moving their lips. The Murids (students) evoke their shaykh and his Wird, believing that this will be a means of saving them on the Day of Resurrection. These practices are all abominable acts of Bi‘dah; none of these forms of Dhikr were reported from the Prophet (peace be upon him) in what was sent to him in the Qur’an and the Sunnah. It is, however, authentically narrated that the Prophet (peace be upon him) said, ”Anyone who does something that we have not ordered (in worship) it will be rejected.” The Prophet also said, ”Anyone who introduces something in this matter of our (the religion) that is not from it, it will be rejected.”
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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’ ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz, ‘Abdul-Razzaq ‘Afify, ‘Abdullah ibn Ghudayyan, ‘Abdullah ibn Qa‘ud Related articles Placing a piece of cloth and people gathering around it while repeating the Name of Allah268 (asmawasifaat.wordpress.com)
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268 http://asmawasifaat.wordpress.com/2011/12/28/placing-a-
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Seeing Allah in this world overtly Wednesday, December 28, 2011 AbdurRahman.org
Can humans see Allah in this world? Q 2: Is it possible to see Allah in this world overtly? A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence. The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: ”You cannot see Me” (Surah Al-A‘raf, 7: 143). C
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The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes. It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu ‘Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were. She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad )وسلم عليه الله صلىsaw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad )وسلم عليه الله صلىsaw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), WellAcquainted with all things.(Surah Al-An‘am, 6: 103)
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She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) …[1] It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): ”Did you see your Lord?” He said: ”I saw Light.”[2] In another narration, the Prophet said: “Light, how could I see Him.” [3] It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: ”None of you shall see his Lord until he dies.” [4]
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Shaykh-ul-Islam Ibn Taymiyyah said: ”The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint. It was not authentically reported that Ibn ‘Abbas, Imam Ahmad and the like said that the Prophet (peace be upon him) saw his Lord with his eyes. What was authentically reported from them was the sight in general or confining the sight to that of the heart. There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes. The Prophet (peace be upon him) said: ”My Lord has come to me in the most-handsome shape I have ever seen.” [5] This Hadith was reported by Al-Tirmidhy and others. This Hadith was reported when the Prophet (peace be upon him) was in Al-Madinah This Hadith was interpreted that the Prophet (peace be upon him) saw his Lord in a dream. There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn ‘Abbas and others that contain seeing Allah. These Hadiths were reported from the Prophet (peace be upon him) while he was in Al-Madinah just as they were explained by other Hadiths. The Mi‘raj (Ascension to Heaven) was at Makkah as Allah (Exalted be He) says: ”Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] Who took His slave (Muhammad )سلم و عليه الله صلىfor
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a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjidal-Aqsâ (in Jerusalem)”.[Surah Al-Isra’, 17: 1] Allah also said to Musa: ”You cannot see Me” [Surah Al-A‘raf, 7: 143]. Seeing Allah is greater than revealing a book from the heavens. Allah (Exalted be He) says: ”The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Mûsâ (Moses) for even greater than that, when they said: “Show us Allâh in public,””(Surah Al-Nisa‘, 4: 153) Whoever alleges that he saw his Lord, it is as if he alleges that he is better than Musa ibn ‘Imran. This allegation is greater in evil than the allegation of those who falsely allege that Allah has revealed a book from the heaven upon them. The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream. Hearts in this case will find spiritual unveilings and sights that suit their status. Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord. [6] 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’
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Member Member Deputy Chairman Chairman ‘Abdullah ibn Qa‘ud ‘Abdullah ibn Ghudayyan ‘Afify ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz
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Footnotes: [1] Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Muslim, Sahih, Book on faith, no. 177; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3068; Ahmad, Musnad, vol. 6, p. 50. [2] Muslim, Sahih, Book on faith, no. 178; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3282; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 5, p. 175. [3] Muslim, no. 178; and Al-Tirmidhy, no. 3278 [4] Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236. [5] Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos. 3232 and 3233. [6] Fatwas of Ibn Taymiyyah, vol. 2, p. 335
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Source: Fatwas of the Permanent Committee Group 1269 > Volume 2: ‘Aqidah (2)270 > Seeing Allah in this world271 > Can humans see Allah in this world?272 > Seeing Allah in this world overtly273 Related Links: Allah is not Imageless274 – The Permanent Committee for Scholarly Research and Ifta Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens275 The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool276 – Sheikh Al-Albanee
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The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things277 – Sheikh Al-Albanee
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A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place – Moosaa Richardson278 – Youtube
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269 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&No
deID=2&PageNo=1&BookID=7 270 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&No
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deID=507&PageNo=1&BookID=7 271 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&No
deID=639&PageNo=1&BookID=7 272 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&No
deID=640&PageNo=1&BookID=7 273 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&Pa
geID=569&PageNo=1&BookID=7 274 http://salaf-us-saalih.com/2009/09/28/allah-is-not-imageles
s/ 275 http://asmawasifaat.wordpress.com/2011/10/25/evidence-that-
allah-is-in-the-heavens/ 276 http://asmawasifaat.wordpress.com/2011/10/18/the-ascendancy-
of-allaah-a-refutation-of-wahdatul-wujood-hulool-shaykhalbaanee/ 277 http://wp.me/p1DWoK-3g 278 http://asmawasifaat.wordpress.com/2011/12/20/a-refutationof-those-who-accuse-ahlus-sunnah-of-confining-allaah-to-aplace-moosaa-richardson/
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Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah279 – Sheikh Ibn Baz The meaning of Allaah’s ma’iyyah – Shaykh Muhammad ibn Saalih al ‘Uthaymeen280 A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place281 – Sheikh Al-Albanee High is Allaah above what the Sufis ascribe to Him282
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279 ../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-
allaah-being-with-the-creation-of-allaah/ 280 http://asmawasifaat.wordpress.com/2011/12/20/the-meaning-of-
allaahs-maiyyah-shaykh-muhammad-ibn-saalih-al-uthaymeen/ 281 http://asmawasifaat.wordpress.com/2011/11/03/a-refutation-
of-those-who-accuse-ahlus-sunnah-of-confining-allaah-to-aplace/ 282 http://asmawasifaat.wordpress.com/2011/11/03/high-is-allaahabove-what-the-sufis-ascribe-to-him/
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The attribute of “the Self” of Allah Friday, December 30, 2011 AbdurRahman.org
Q: Is the attribute of (the Self) of Allah an attribute of Divine Essence? A: This is true, Allah (Glorified be He) says about ‘Isa (Jesus) (peace be upon him) that he said: ”You know what is in my inner-self though I do not know what is in Yours”[1] i.e. the ”Self of Allah”. [1] Surah Al-Ma’idah, 5: 116 Source : Fatwas of Ibn Baz283 – alifta.net Related articles C
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The meaning of the Hadith ”Allah created Adam in His Image”284 Calling Allah With Names That Mushrikeen Have Named Their Dieties With285 Seeing Allah in this world overtly286
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283 http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page
&PageID=5494&PageNo=1&BookID=14 284 http://asmawasifaat.wordpress.com/2011/10/12/the-meaning-of-
the-hadith-allah-created-adam-in-his-image/ 285 http://asmawasifaat.wordpress.com/2011/12/27/calling-allah-
with-names-that-mushrikeen-have-named-their-dieties-with/ 286 http://asmawasifaat.wordpress.com/2011/12/28/seeing-allah-
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Allaah heard the dispute between you both Saturday, December 31, 2011 AbdurRahman.org
Allaah, the Exalted, has said: And Allaah heard the dispute between you both. Verily Allaah is the AllHearing, the All-Seeing. [58:1] Between who? Between the Messenger of Allaah (salallaahu ‘alayhi wa sallam) and Khawlah, the one who came to complain about her husband. When she came to complain and show distress of the situation she was in, Allaah had revealed that he had heard their conversation. What is the significance? C
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‘Aaishah (radiallaahu ta’aala ‘anha) narrates that she was in the other side of the room and Khawlah was being discreet with the Messenger(salallaahu ‘alayhi wa sallam). So ‘Aaishah said: Exonerated be Allaah the One Whose Hearing encompasses everything! I was in the room and I could not hear the conversation that took place, but Allaah from Above the heavens heard the conversation between the Messenger of Allaah (salallaahu ‘alayhi wa sallam) and Khawlah!
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Source : Allaah’s Names May or May Not Include a Related Ruling or Implication287 – Al-Qawaa’id al-Muthlaa
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Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 09 Monday, January 2, 2012 AbdurRahman.org
35 نفسه به وصف مما بأكثر الله نصف ولا We do not describe Allaah with more than that with which He described Himself Q1. Why do we not describe Allaah with other than that with which He has described Himself? C
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This is because the Names and Attributes are tawqeefiyyah 288 (matters which are only to be affirmed on the basis of evidence from the Qur’aan and/or the authentic sunnah).
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Q2. Which Names and Attributes do we affirm for Allaah (i.e. from what sources)?
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We affirm those Names and Attributes which are reported in the Book and the authentic Sunnah. This is a principle that we hold onto.
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36 غاية ولا حد بلا without giving confines and limits. Q1. What is the meaning of this point of Imaam ibn Qudaamah rahimahullaah? This means that we do not say how the Attributes of Allaah subhaanahu wa ta’aala are, such that we mention confines and limits for them, and say how they are. This is not a part of our knowledge nor is it within our ability to do so. 288 http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-
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For no one knows the confines and limits of the Attributes, nor how they are, except for Allaah subhaanahu wa ta’aala. 37 البصير السميع وهو شيء كمثله ليس There is nothing like Him, and He is the all Hearing, the All Seeing. [1] Q1. Which of Allaah’s Names and Attributes does the sharee’ah allow us to liken to those of the creation? As shown by the aayah quoted by the Imaam, none of the Names and Attributes of Allaah are resembled by those of the creation. Q2. How can it be said that Allaah has the attribute of hearing when we have the attribute of hearing as well? C
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The hearing of Allaah is such that it befits His Majesty and is particular to Him. And our hearing befits us and is particular to us. And there is no comparison between these two hearings. Q3. What false concept is refuted by the statement of Allaah كمثله ليس ?شيء This part of the aayah – meaning ‘There is nothing like Him’ – refutes the false concept of tashbeeh 289 (likening Allaah to the creation). Q4. What false concept is refuted by Allaah’s statement ? البصير السميع وهو This part of the aayah – meaning ‘and He is the all Hearing, the All Seeing – refutes the false concept of ta’teel290 (the error of negating Allaah’s attributes), since Allaah in this aayah affirms two attributes for Himself. Q5. Which two attributes can be taken from Allaah’s statement السميع وهو ? البصير 289 http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-
tateel-at-takyeef-at-tamtheel-at-tashbeeh/ 290 http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-
tateel-at-takyeef-at-tamtheel-at-tashbeeh/
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The two attributes are: a) As Sam’ (hearing) which is derived from His Name as Samee’ (the All Hearing). b) Al Basr (seeing) which is derived from His Name al Baseer (the All Seeing). Q6. Whom was Allaah addressing in the aayah quoted from Soorah TaaHaa (20:46)? I am with the two of you, hearing you and seeing you. Soorah TaaHaa (20) aayah 46 This aayah was addressed to the two prophets, Moosaa and Haaroon ‘alaiyhimussalaam. It shows that Allaah affirms for Himself that He hears and sees. 38 C
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قال كما ونقول
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Q1. What aayah is being referred to here? This refers to the aayah from Soorah ash Shooraa: There is nothing like Him, and He is the all Hearing, the All Seeing. [Soorah ash Shooraa (41) aayah 11] Q2. Which two types of people are refuted by this aayah? We use this aayah to refute the people of tashbeeh 291 (likening) and the people of ta’teel292 (negation) – as mentioned in the preceding answers. 39 ذلك نتعدى لا نفسه به وصف بما ونصفه الواصفين وصف يبلغه ولا 291 http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-
tateel-at-takyeef-at-tamtheel-at-tashbeeh/ 292 http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-
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We describe Him with whatever Attributes He described Himself with and we do not go beyond that And He is not reached by the description of those who attempt to describe Him Q1. Where can we look if we wish to see how Allaah has described Himself? We look to how He has described Himself in His Book (the Qur’aan) or upon the tongue of His Messenger sall Allaahu ‘alaiyhi wa sallam, not going beyond what it within these two sources. Q2. What is the significance of the aayah quoted from soorah TaaHaa (20:110)? They do not encompass Him (Allaah) with knowledge. [Soorah TaaHaa (20) aayah 110] C
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This aayah shows that they do not know anything about Allaah except for what He has taught them. So if a person is ignorant about a thing, how then can he describe that thing? We do not have knowledge about the dhaat (self) of Allaah – the Majestic and Most High – nor of His Names and Attributes, and are therefore not able to describe Him. Rather only He or His Messenger can describe Him. Q3. Which of the creation can describe Allaah? And how did they attain this knowledge about Allaah? Only the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam can describe Allaah, and he received this knowledge through revelation (from Allaah). 40 ومتشابهه محكمه كله بالقرآن نؤمن We have eemaan in all of the Qur’aan, in that of it which is muhkam (clear and decisive) and that which is mutashaabih (initially unclear to us) Q1. Which type of people make this statement? This is the statement of the raasikhoona fil ‘ilm.[2]
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Q2. How do these people deal with the muhkam and the mutashaabih? They refer the mutashaabih (those texts which may be initially unclear to them) back to the muhkam (those texts which are clear and decisive) and explain the former using the latter. This is because both types of texts are from Allaah.[3] Q3. How might the people of deviation misunderstand the part of the aayah from Soorah ash Shooraa: ? شيء كمثله ليس They take this part of the aayah There is nothing like Him.. [Soorah ash Shooraa (41) aayah 11] - and say that this is a proof for rejecting the Attributes, since if one were to affirm the attributes, they would be affirming a likeness for Allaah. C
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Q4. What is the response to this false idea? These people, in whose hearts is a deviation, have not taken hold of the entire aayah, since Allaah goes on to say: … and He is the all Hearing, the All Seeing. [Soorah ash Shooraa (41) aayah 11] So Allaah affirmed Names and Attributes for Himself here, and this proves that affirming these Names and Attributes does not necessitate making a likeness for Allaah.[4] Q5. How might the people of deviation misunderstand the part of the aayah from Soorah ash Shooraa: ?البصير السميع وهو They take this part of the aayah … and He is the all Hearing, the All Seeing. [Soorah ash Shooraa (41) aayah 11] - and they say: this means that He resembles His creation. Since there is (as they claim) no difference between His hearing and the hearing of
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the creation, and similarly for the seeing of Allaah and the seeing of the creation. Q6. What is the response to this false idea? These people, in whose hearts is a deviation, have not taken hold of the entire aayah, since Allaah said previously: There is nothing like Him..[Soorah ash Shooraa (41) aayah 11] Q7. What is the attitude of the believer, the person of tawheed to the aayah: ? البصير السميع وهو شيء كمثله ليس He takes hold of the entire aayah, not just taking one part and leaving the other part. And he says: All of it is from our Lord. [Soorah aale ‘Imraan (3) aayah 7] C
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41 شنعت لشناعة صفاته من صفة عنه نزيل ولا We do not take away any Attribute of His on account of any false condemnation
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Q1. What do the people of misguidance call the people who affirm the Names and Attributes of Allaah?
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As an example, the people of ta’teel call us: Mushabbihah[5], Mujassimah[6], Hashawiyyah [7] and other names. Q2. Do the people of the sunnah care about these insults and nicknames? If not, then why not? No, we do not care about these insults as long as we are adhering to the Book of Allaah and the Sunnah of His Messenger. So these nicknames that they give us do not harm us because we want to please our Lord – so we do not just want to please the creation. 42 والحديث القرآن نتعدى ولا And we do not exceed the Qur’aan and the hadeeth
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Q1. Are the Names and Attributes from the matters of the unseen and if so, what is the significance of this? Yes, they are from the matters of the unseen so we do not enter into these matters except in accordance with an evidence – and we do not go beyond the evidences.[8] 43 القرآن وتثبيت وسلم عليه الله صلى الرسول بتصديق إلا ذلك كنه كيف نعلم ولا We do not know how that is except that we affirm the truth of what the Messenger sall Allaahu ‘alaiyhi wa sallam said and affirm whatever the Qur’aan affirms Q1. When Imaam Maalik was asked about the istiwaa (ascending) of Allaah over the Throne, what did Imaam Maalik do and then say in response? C
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He rahimahullaah lowered his head, then he raised it and sweat had appeared on his brow, out of shame before Allaah subhaanahu wa ta’aala. So Imaam Maalik said: ”Al Istiwaa is known.
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And kayf (how Allaah rose) is not known. And to have eemaan (in the ascending upon the Throne) is obligatory. And to ask a question about it (i.e. about the kayfiyyah of Allaah’s rising over the throne) is an innovation. And I do not see you except to be an evil man.” And the Imaam ordered the man who asked this question to be thrown out of the gathering. Q2. What two evidences does Shaykh al Fawzaan quote to show that we must attest to the truth of what the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam came with? And whatever the Messenger gives you, then take it. And whatever he forbids you from, then withhold. [Soorah al Hashr (59) aayah 7]
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And We have not sent any messenger except that he should be obeyed by the permission of Allaah. [Soorah an Nisaa (4) aayah 64] Q3. What relevance does this testimony have to the topic of Allaah’s Names and Attributes? So the person who does not attest to the truthfulness of the Messenger in these matters of the Names and Attributes – and these are the greatest of affairs, the backbone of the ’aqeedah – then such a person is not someone who obeys the Messenger sall Allaahu ‘alaiyhi wa sallam nor is he someone who has eemaan that he is the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam. Q4. So what is the path of the salaf ussaalih (pious predecessors) with regards to affirming and negating knowledge about Allaah, the Most High? They follow the Messenger and they follow the Qur’aan. C
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Whatever the Qur’aan affirms, they affirm. Whatever the Messenger affirms, they affirm. And whatever the Qur’aan negates or the Messenger sall Allaahu ‘alaiyhi wa sallam negates, then they negate that as well. And they do not go beyond the Qur’aan and Sunnah in negating or affirming.[9] Footnotes : [1] Soorah ash Shooraa (41) aayah 11 [2] This term means ‘those firmly grounded in beneficial knowledge’ and it is applied to the scholars of the salaf and to those scholars from the later generations who followed in their footsteps. [3] See box 24 question 14 for more details. [4] Since if that were the case, the second part of the aayah would be contradicting the first part. [5] People who make resemblance between Allaah and His Creation. [6] People who give Allaah a body.
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[7] People who are worthless. [8] Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah adds in his explanation of al ‘Aqeedah al Waasitiyyah: …the Attributes of Allaah, the Mighty and Majestic, are from the affairs of the hidden and unseen, and it is not possible for the intellect to fully perceive the affairs of the hidden and unseen. So we do not then describe Allaah with that with which He has not described Himself, nor do we ask “How?” about His Attributes, because this is something not possible. We do not currently fully perceive the reality of what Allaah has described the bliss of Paradise with – and this despite the fact that it is something created… So if it were said: ‘Describe (the bounties of Paradise) to us!”
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We would not be able to describe them.. in accordance with His, the Most High, statement in the hadeeth qudsee: I have prepared for My righteous servants that which no eye has seen and no ear has heard and that which the heart of the person has not conceived. (Hadeeth reported by al Bukhaaree in the Book of the Beginning of the Creation) So if this is the case with regards to the creation, which is described with attributes whose meaning is known (such as fruit, date palms, drinking glasses etc) and whose reality is not known, then what about the Creator? (Sharh al ‘Aqeedah al Waasitiyyah p58 to 59) [9] Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah adds in his explanation of al ‘Aqeedah al Waasitiyyah: The ahl us sunnah wal jamaa’ah do not deny for Allaah anything with which He has described Himself because they follow the text in denying and affirming. So everything with which Allaah has described Himself, they affirm it upon its reality.
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They do not deny anything for Allaah anything with which He has described Himself, regardless of whether it is from the Attributes which are dhaatiyyah (relating to Allaah’s Self) or fi’liyyah (relating to Allaah’s actions). (Sharh al ‘Aqeedah al Waasitiyyah p94) Source : Questions on Lum’atul i’tiqaad 293 - http://www.salafi talk.net – Part 09 Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book of aqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah. These are based on the explanation of Shaykh Saalih al Fawzaan hafidhahullaah.
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293 http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=
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Ruling on naming someone: “Razzaq” or “Um Razzaq” Tuesday, January 3, 2012 AbdurRahman.org
Ruling on naming someone: ”Razzaq” 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]
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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
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Source: Fatwas of Nur ‘Ala Al-Darb – alifta.net294 Respecting the Names of Allah Ruling Concerning the Papers that Contain the Name of Allah295 Writing Allah’s Name on the car296 Writing Basmalah and Allah’s Name on Ornaments and Jewellery297 294 http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page
&PageID=70&PageNo=1&BookID=8 295 http://asmawasifaat.wordpress.com/2011/10/09/ruling-concerni
ng-the-papers-that-contain-the-name-of-allah/ 296 http://asmawasifaat.wordpress.com/2011/12/28/writing-allahs-
name-on-the-car/ 297 http://asmawasifaat.wordpress.com/2011/12/28/writing-
basmalah-and-allahs-name-on-ornaments-and-jewellery/
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Ruling on giving names indicating servitude to other than Allah298 Honouring the Names of Allah and changing one’s name because of that299 – Al-Hakam as one of the Allah’s Names The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”300
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298 http://asmawasifaat.wordpress.com/2011/10/24/ruling-on-
giving-names-indicating-servitude-to-other-than-allah/ 299 http://abdurrahman.org/tawheed/KTwahab/beliefs/creed/abdulwa
hab/KT1-chap-45.html 300 http://asmawasifaat.wordpress.com/2011/11/01/the-meaning-of-
the-hadith-whoever-asks-in-the-name-of-allah-give-him/
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Repeating one of the Names of Allah specific number of times Tuesday, January 3, 2012 AbdurRahman.org
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? C
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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 dullah ibn Ghudayyan ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz Footnotes:
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[1] Al-Bukhari, Sahih, Book on reconciliation, no. 2697; Muslim, Sahih, Book on judicial decisions, no. 1718; Abu Dawud, Sunan, Book on AlSunnah, no. 4606; Ibn Majah, Sunan, Introduction, no. 14; and Ahmad, Musnad, vol. 6, p. 240. [2] Al-Nasay, Sunan, Al-Mujtaba, vol. 2, pp. 47-48, no. 714. Source : alifta.net301 Related articles Ruling on the Sufi way of repeating the Names of Allah302 Placing a piece of cloth and people gathering around it while repeating the Name of Allah303
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sufi-way-of-repeating-the-names-of-allah/ 303 http://asmawasifaat.wordpress.com/2011/12/28/placing-a-
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Al-Khabeer (The Fully Aware, The All-Informed One) Tuesday, January 3, 2012 AbdurRahman.org
الخَ ِبيرAl-Khabeer (The Fully Aware, The All-Informed One) His saying, ”And He is al-Hakeem, al- Khabeer” [Soorah Saba 34:1] (…al-Khabeer…) is derived from ”khibrah”, and this means to comprehend and encompass the inner realities and outward realities of things. It is said, ”khabartu ash-shay (I attained proper knowledge of something)’ when I came to know it upon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaning the one who has encompassed the innermost, and the hidden realities of things, and the outward realities of things. C
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Al-‘Aleem (the All-Knowing), al-Khabeer (the All-Aware): He is the One Whose Knowledge encompasses all the outward and hidden matters, the open and secret, all those things that must necessarily occur, all those things that are impossible to occur and all things that can possibly occur, of the affairs of the whole of creation, of the past, the present and the future. There is absolutely nothing that is hidden from Him. Verily Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain and knows what is in the wombs. No person knows what he will earn tomorrow and no person knows in what land he will die. Indeed Allaah is All-Knowing, All-Aware. (Luqman, ayah 34) O Mankind! We have created you from a male and a female and made you into nations and tribes that you may know each other. Verily, the most 304 ../2011/06/25/sharh-aqidatul-wasitiyyah-of-al-fawzan/ 305 http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&
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honourable of you in the Sight of Allaah is the most God-Fearing of you. Indeed Allaah is the All-Knower, the All-Aware. (Al-Hujurat, ayah 13) Source: The Explanation of the Beautiful and Perfect Names of Allaah306 – troid.ca
Such is Allaah, your Lord; His is the Kingdom. And those whom you call upon besides Him do not own even a Qitmir (the membrane over the date stone). If you call upon them, they do not hear your call; and even if they were to hear, they could not grant it to you. And on the Day of Judgement, they will reject your shirk. And none can inform you likethe Khabeer (the One who is the All Knower). [Surah Al Faatir (35) ayah 13 and 14] Related articles Allaah is Al-Hakeem (The All-Wise)307 C
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id=62&Itemid=313 307 http://asmawasifaat.wordpress.com/2011/11/08/allaah-is-al-
hakeem-the-all-wise/ 308 http://asmawasifaat.wordpress.com/2011/06/25/sharh-aqidatul-
wasitiyyah-of-al-fawzan/ 309 http://asmawasifaat.wordpress.com/2011/10/17/82-of-allaahs-
names-mentioned-explicitly-in-the-book-andor-the-sunnah/ 310 http://asmawasifaat.wordpress.com/2011/12/27/99-names-of-
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Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) Wednesday, January 4, 2012 AbdurRahman.org
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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
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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.
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[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 Tafseeru Aayatil Kursi311
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What is the meaning of Allaah? – Shaykh Saalim at-Taweel Wednesday, January 4, 2012 AbdurRahman.org
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Shaykh Saalim At Taweel (hafithahuAllah) asked the attendees, ”Tayyib [okay], here’s a question and I hope its not hard for you [to answer], what’s the meaning of Allah?” [The attendees are silent] The Shaykh continues: ”Are you serious, oh Muslims; you don’t know the meaning of Allah; what’s the meaning of Allah? Oh Muslims, [in a situation] that a disbeliever stops and asks, ‘Who do you worship?’ You’ll reply, ’ I worship Allah.’ He asks, ‘and what’s the meaning of Allah?’ The name Allah, what’s it mean, hmmm?” An attendee replies, ”Al-Waahid, Al-Ahad” (The One, The Only). The Shaykh replies, ”Al-Wahid, Al-Ahad, hmmm” Another attendee replies, ”It’s a phrase that describes holiness.” The Shaykh replies: ”Phrase that describes holiness, hmmm, and what’s the definition of such a phrase?”
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Another attendee replies, ”Allah is the compilation of all of Allah’s names.” The Shaykh repeats, ”What’s the meaning of Allah?” [The attendees are once again silent]. The Shaykh continues: ”Tayyib [okay], this is the benefit of the day, and if for the next ten years you learn nothing but this, then it suffices you it suffices you to know the meaning of ‘Allah’. The origin of [the word] ‘Allah’ is Al-Ilaah [The Only One Worshipped In Truth]. ‘Al-Ilaah’ [The Only One Worshipped In Truth] and ‘Allah’ are one and the same.
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In [the word] Allah, the hamza was deleted for ease of pronunciation, so it [the word Al- Ilaah] became the word, ‘Allah’. And as the brother had said before, we know that the meaning of Al-Ilaah means ”The Only One Worshipped In Truth.” So we know that the meaning of ‘Allah’ is ”The Only One Worshipped In Truth. [The Shaikh Repeats]: Al-Ilaah the hamza was deleted fore ease of pronunciation and [the word] became ‘Allah’ instead of saying Al-Ilaah; so Allah means, ‘The Only One Worshipped In Truth, ’ so He is indeed The Only One Who is worthy to be worshipped [alone], without any partners.” http://www.salafyink.com/HomeschoolingAqeedah/Me aningOfAllahWorksheet.pdf Source: http://www.salafmasr.com/vb/showthread.php? t=1580\ Translator: Abu Yesmean Moslem Bin Usama Questions prepared by: Maher Attiyeh Related Links: The Name “Allaah”312 – By Dawood Burbank (Rahimahullah) The Name “Allaah”313 - It’s meaning. 312 ../2011/11/05/the-name-allaah-by-dawood-burbank-rahimahull
ah/ 313 http://invitation2islaam.wordpress.com/2011/05/27/who-is-
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Explanation of Ayaatul Kursee – Shaykh Saalim at-Taweel314
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314 ../2011/06/27/audio-explanation-of-ayaatul-kursee-shaykh-
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Calling upon Allaah by His Attributes or Actions Thursday, January 5, 2012 AbdurRahman.org
From Brother Moosa Richardson: 1. We are not required to restrict ourselves to calling upon Allaah using only His Names, rather we can call upon Allaah by His Attributes or Actions, like saying, “Yaa thal-Jalaali wal-Ikraam”. This does not mean that we must first affirm that Thul-Jalaali wal-Ikraam is one of His Names. Similarly, we can say, “Yaa Rabba kulli shay‘” (O Lord of all things), without first affirming that “Rabbu kulli shay’” is one of Allaah’s Names… This is something well known and spoken of in the scholars’ books. C
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2. It is very virtuous to call upon Allaah using His Most Beautiful Names, due to His Statement, that means, “And to Allaah belong the Most Beautiful Names, so call upon Him using them…” 3. Based on the first two points, the scholars who advise(d) against saying, “Yaa saatir”, perhaps they intended to guide people to what is better: the name “as-Sitteer”, which is established in an authentic narration, as opposed to “as-Saatir” or “As-Sattaar” which are both derived from His Action of as-Sitr, like in the hadeeth, “Whoever screens a believer in this life, “satarullaah” (Allaah screens him) in this life and the Hereafter…” Thus, to call on Allaah beginning with “Yaa Saatir…” is permissible, just as it is permissible to call upon Allaah beginning with, “Yaa Badee’as-Samaawaatil-walArdh…” and the likes. 4. Building on a recent thread about saying only, “Yaa Allaah!” (properly pronounced “Yallaah!”) without asking for anything… just as it is not legislated for you to call upon Allaah saying this and then not ask for anything, similarly it is not legislated for you to call upon Allaah saying, “Yaa Saatir!” without asking for anything (as is the custom of many people). This goes for when you call upon Allaah by any of His Names, Attributes, or Actions. 5. Thus, if a person were to say, “Yaa Saatir (or Sattaar), ustur ‘awraatinaa!” (O He who screens, conceal our weaknesses!”), it would be similar to any
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other case of calling upon Allaah by mentioning His Actions, like “Yaa Haazim al-Ahzaab” and the likes. 6. We say that “as-Sitteer” is from Allaah’s Names, and that we do not have any proof to affirm “as-Saatir” or “as-Sattaar” as His Names. However, we have no proof to negate either of them as Names either, as Allaah has Names that He has not informed us of. This requires a delicate understanding. 7. We can refer to Allaah by any of His Names, Attributes, or Actions in our oaths as well, like saying, “I swear by the One in whose Hand is my soul…” And Allaah knows best. Moosaa ibn John Richardson http://SalafiTalk.net Related Links: C
As-Sitteer (The Coverer) – Asma al Husna315
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Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 05 Thursday, January 5, 2012 AbdurRahman.org
الكريم نبيه لسان وعلى العظيم كتابه في نفسه به وصف بما موصوف And He is described with whatever attributes He described Himself with in His tremendous Book, and upon the tongue of His honourable Messenger. Q1. What is meant by the phrase (العظيم كتابهkitaabihi al adheem)? C
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It means His tremendous Book and it refers to the Qur’aan. Q2. What is the significance of the fact that Allaah’s Names and Attributes are tawqeefiyyah? Tawqeefiyyah means something which is only to be affirmed on the basis of evidence from the Qur’aan and/or the authentic sunnah. So it is not permissible for us to invent names or attributes for Him which He has not affirmed for Himself and which His Messenger sall Allaahu ‘alaiyhi wa sallam did not affirm for Him. Q3. Who is the most knowledgeable about Allaah after Allaah Himself? It is the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam. السلام عليه المصطفى عن صح أو القرآن في جاء ما وكل من به الإ يمان وجب الرحمن صفات
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Everything which occurs in the Qur’aan, or which is authentic from the chosen Messenger (may Allaah grant him peace and security) from the Attributes of Ar-Rahmaan, then it is obligatory to have eemaan in it. Q1. How do we decide what we should affirm about Allaah, the Most High? Everything which occurs in the Noble Qur’aan and everything which is authentically reported from the Prophetsall Allaahu ‘alaiyhi wa sallam in which he informs us about his Lord, the Perfect and most High – then it is obligatory to have eemaan in it and to submit to it. So with regards to this information about Allaah, then we have a) tasleem 316 (we submit to this information) C
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b) eemaan 317 (we have true belief in it) c) inqiyaad
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(we comply with it).
Q2. Which sources mentioned by the shaykh do we not use to derive information about Allaah? Why not? We do not interfere with the information about Allaah contained in the Qur’aan and the authentic Sunnah using our own thoughts, intellects and questioning concerning that. This is because this matter is a matter which is tawqeefee – restricted to that information which has a proof from the texts. Q3. How does our approach to what the sunnah tells us about Allaah’s Names and Attributes differ from our approach to what the Qur’aan tells us about them? There is no difference in our approach to these two sources – providing that the information from the sunnah is taken from the authentic narrations only.
316 http://asmawasifaat.wordpress.com 317 http://asmawasifaat.wordpress.com 318 http://asmawasifaat.wordpress.com
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Q4. Should we treat the authentic aahaad ahaadeeth which tell us about Allaah differently from the authentic mutawaatir ahaadeeth which do so? No, we treat these two sources as the same – meaning that we take from both of them. And among the proofs for this is His Statement, the Most High: And whatever the Messenger gives you, then take it. And whatever he forbids you from, then leave it. Soorah al Hashr (59) aayah 7 And His Statement, the Perfect and Most High: And he[1]319 does not speak of his own desires. It is only a revelation revealed.[2]320 Soorah an Najm (53) aayaat 3 to 4 C
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Q5. What is the ruling upon the person who tries to make a distinction between what the Qur’aan tells us about Allaah and what the authentic sunnah tells us about Allaah?
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Such a person is from the people of misguidance, denying the truth of the Messenger sall Allaahu ‘alaiyhi wa sallam.
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And whoever denies the Truth of the Messenger sall Allaahu ‘alaiyhi wa sallam has committed kufr.
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والقبول بالتسليم وتلقيه And to meet it with submission and acceptance Q1. What is the meaning of ?تلقيه Literally ‘meeting it’, then this phrase means: accepting it, preserving it, narrating it and speaking with it, without raising any objection. Q2. How does the approach of the people of misguidance differ from the approach of the people of the sunnah with regard to this point?
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The people of misguidance interfere with this information about Allaah using their own thoughts and intellects – unlike the approach of the people of the sunnah which is mentioned in the previous answer. بالرد له التعرض وترك And to keep away from opposing it with rejection Q1. How does Shaykh al Fawzaan describe those misguided people who say: We do not accept the use of the sunnah or the aahaad narrations as a valid proof? He hafidhahullaah mentions that this misguided approach is rejection of what has come from Allaah and from His Messenger sall Allaahu ‘alaiyhi wa sallam. It also constitutes believing in some of the Book and disbelieving in other parts. C
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Q2. How does Shaykh al Fawzaan describe those misguided people who do not reject the wording of the narration about Allaah but distort its meaning? This rejection of its meaning is just like rejecting the words of the text themselves. Q3. Why might such people distort the meaning of these texts - i.e. to agree with what? These people twist the meaning in order to try to make it agree with their own desires and ideas, and with their principles of logic, and theological rhetoric and intellectual reasoning. Q4. What is the position of the ahl us sunnah wal jamaa’ah in this topic? They have eemaan in whatever comes from Allaah and His Messenger, both in wording and in meaning – meaning they accept the words and they accept the meaning of those words. They do not interfere in this using interpretations and distortions and explanations which do not conform with the true meanings of these texts. والتمثيل والتشبيه والتأويل
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And to keep away from ta’weel and tashbeeh and tamtheel Q1. What error do the people of tashbeeh fall into? Despite their affirming the wording and meaning of the texts about Allaah, they make the mistake of likening Allaah to His Creation – the error of tashbeeh. Q2. In what way have they fallen into ghuloo (extremism)? They have gone to extremes in ithbaat (affirmation) of Allaah’s Names and Attributes. Q3. In what way have the mu’attilah fallen into ghuloo?
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These people who fall into ta’teel (the error of negating Allaah’s attributes) have gone to extremes in the opposite manner from the people of tashbeeh; whereas the latter went to extremes in affirmation, the former went beyond the due bounds in negating and tanzeeh (declaring Allaah free from deficiencies). Q4. What is the position of the ahl us sunnah wal jamaa’ah in this topic? It is to affirm whatever Allaah affirmed for Himself and what His Messenger sall Allaahu ‘alaiyhi wa sallam affirmed for Him, without falling into tahreef (distortion) or ta’teel (negating) and without takyeef (asking how the attribute is) or tashbeeh or tamtheel (likening Allaah to His Creation).[3]321 Footnotes : [1]322 Meaning the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam [2]323 Shaykh Abdur Rahmaan ibn Naasir as Sa’dee rahimahullaah said in his tafseer of this aayah: “That which the Messenger came with, it is obligatory upon the servants to take hold of this and to follow it, and it is not permissible to oppose it.
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And (the aayah shows) that the text of the Messenger dealing with the ruling of a (particular) matter is just the same as the text of Allaah the Most High. There is no concession for anyone nor any excuse for him to abandon it. And it is not permissible to give anyone (else’s) statement precedence over his statement.” [3]324 Shaykh ul Islaam ibn Taymiyyah rahimahullaah stated in al Aqeedah al Waasitiyyah: “And from eemaan in Allaah is: to have eemaan in whatever He has described Himself with in His Book and in whatever His Messenger described Him with, without falling into tahreef or ta’teel, and without falling into takyeef ortamtheel.
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Rather they believe that (for) Allaah, the Perfect.. There is nothing like Him, and He is the All Seeing, the All Hearing.” [Soorah ash Shooraa (42) aayah 11.] Source : Questions on Lum’atul i’tiqaad 325 - http://www.salafi talk.net – Part 05 Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book of aqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah. These are based on the explanation of Shaykh Saalih al Fawzaan hafidhahullaah. Related articles
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Ta’weel (interpretation) of the Mutashaabih (unclear) – Questions on Lum’atul i’tiqaad Part 07 Thursday, January 5, 2012 AbdurRahman.org
يعلم وما تأويله وابتغاء الفتنة ابتغاء منه تشابه ما فيتبعون زيغ قلوبهم في الذين فأما تنزيله لمتشابه التأويل مبتغي ذم في وقال عمران آل الله إلا تأويله7 الزيغ على علامة التأويل ابتغاء فجعل And He said with His Revelation, in disparagement of those who seek the ta’weel of the mutashaabihah:
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So as for those in whose hearts there is zaygh, then they follow that which is unclear from it, seeking fitnah and seeking its ta’weel; and none know its ta’weel except Allaah.[1]327
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So He declared seeking the ta’weel to be a sign of zaygh. Q1. What is zaygh and what sign of zaygh is mentioned in this quote from the imaam? Zaygh means the same as inhiraaf and this refers to ‘deviation’. The sign of deviation mentioned here in this aayah is when a person seeks the ta’weel (interpretation) of the mutashaabih without referring back to the muhkam. Q2. What is meant by the statement of Allaah ? منه تشابه ما فيتبعون It means ‘they seek that which is unclear from it’. So these people of deviation take hold of only one part from the evidences and they leave alone another part. Q3. Which kind of ta’weel is intended in the statement of Allaah ? تأويله وابتغاء الفتنة ابتغاء
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This phrase means ‘seeking fitnah (shirk or doubts) and seeking knowledge of its ta’weel’. The ta’weel referred to here can take either of the first two meanings which have been discussed before. So if it is taken upon its first meaning – that of ‘seeking the explanation of the meaning of mutashaabihah’, then this is futile exercise on the part of the people of zaygh because the mutashaabihah will not be made clear unless they are referred back to the muhkam.[2]328 So none knows this explanation of the meaning except Allaah and the raashikhoona fil ‘ilm.[3]329 And if it is taken upon its second meaning – that of ‘seeking the knowledge of the reality and the final outcome which the mutashaabihah will end up at’ – then this is also a futile exercise on the part of these misguided people, because none knows this except Allaah the Perfect and Most High. C
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Q4. How do the people of zaygh decide which texts to take hold of and which texts to leave? They take hold of the texts which suit them and they leave alone the texts which do not suit them and which do not agree with these people’s desires. Q5. What do the people of zaygh wish to achieve when they pretend to be using the texts of the Qur’aan and the Sunnah as proof? They desire to put the people to trial and to turn the people away from their religion. They also want to raise doubts about the Speech of Allah and the speech of His Messenger sall Allaahu ‘alaiyhi wa sallam. Q6. With what did the Prophet sall Allaahu ‘alaiyhi wa sallam advise us when we encounter these misguided people? He sall Allaahu ‘alaiyhi wa sallam said: When you see those who follow that which is mutashaabih (unclear), then these people are those whom Allaah named – so beware of them![4]330 328 #_ftn2 329 #_ftn3 330 #_ftn4
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Meaning: they are the ones named by Allaah in this aayah, aayah 7 from Soorah aale ‘Imraan. So we should beware of them, not accepting their speech nor letting them promote their speech to us.[5]331 Q7. How does the shaykh subdivide the people of zaygh? Shaykh al Fawzaan hafidhahullaah divides the people of deviation into: a) the pretenders to knowledge, those who have not reached the level of knowledge which would qualify them to speak about knowledge – so the shaykh calls these people johhaal (ignorant people) who have ventured into something which they are not capable of doing correctly. b) those who do have some knowledge, but they seek to misguide the people and to divert the people away from the Truth. C
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Q9. To whom should the term raasikhoona fil ‘ilm be applied? This term means ‘those firmly grounded in beneficial knowledge’ and it is to be applied to the scholars of the salaf and to those scholars from the later generations who followed in their footsteps. الله إلا تأويله يعلم وما سبحانه بقوله قصدوه عما أطماعهم وقطع أملوه عما حجبهم ثم الذم في الفتنة بابتغاء وقرنه. And He joined it along with seeking fitnah, (mentioning this) in a disparaging way, then He barred them from that which they hoped for and cut off their aspirations from that which they intended – as per His Statement, the Most High:
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And none knows it ta’weel except Allaah.[9]335 Q1. Whom does the shaykh mention as being people who cannot attain the station of being ‘ulemaa (scholars)? The one who falsely claims knowledge cannot be a scholar, no matter how much he tries, even if he has memorised a great deal and has much speech and writing and notes upon texts. And the same is true for the person of deviation, the misguided deviated person, who will never be from the scholars who are firmly grounded in knowledge. Rather he will be prevented from the light of knowledge and its guidance. Q2. Whom does the shaykh compare to the ahl ul kitaab (the People of the Book)? Why?
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The shaykh compares the person of deviation to the People of the Book, because the latter have some knowledge but they are not firmly grounded in knowledge. This is because they desire misguidance and deviation and they wish the people to have doubts about the Book of Allaah, the Mighty and Majestic. Footnotes :
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[1]336 Soorah aale ‘Imraan (3) aayah 7 [2]337 Which, as mentioned, is something that the people of zaygh do not do. [3]338 See the answer to question 9 in this section for an explanation of this term. [4]339 See Reported by al Bukhaaree (4547) and Muslim and Aboo Daawud, from a hadeeth of Aa’ishah radi Allaahu ‘anhaa. [5]340 Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah stated in his explanation of al ‘Aqeedah al Waasitiyyah: 335 #_ftn9 336 #_ftnref1 337 #_ftnref2 338 #_ftnref3 339 #_ftnref4 340 #_ftnref5
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And therefore it is befitting for us that we continually ask Allaah the Most High for firmness upon the affair, and that He does not cause our hearts to deviate after He has guided us, because the affair is one of great importance. And Shaytaan enters upon the son of Aadam from every direction and from every angle and he tries to cause him to have doubts with regard to his ’aqeedah and his deen and with regard to the Book of Allaah and the Sunnah of His Messenger. (Sharh al ‘Aqeedah al Waasitiyyah p25) [6]341 As is the case for the second category of the people of zaygh mentioned here. [7]342 As is the case for the first category of the people of zaygh mentioned here. C
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[8]343 The characteristic possessed by those who are raasikhoona in their knowledge. [9]344 Soorah aale ‘Imraan (3) aayah 7 Source : Questions on Lum’atul i’tiqaad 345 - http://www.salafi talk.net – Part 07 Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book of aqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah. These are based on the explanation of Shaykh Saalih al Fawzaan hafidhahullaah. Related articles Praiseworthy and Blameworthy ”Ta-weel”346
341 #_ftnref6 342 #_ftnref7 343 #_ftnref8 344 #_ftnref9 345 http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=
5398 346 http://asmawasifaat.wordpress.com/2011/12/17/praiseworthy-
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Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz347 Questions on Lum’atul i’tiqaad using the explanation of Shaykh alFawzaaan – Part 05348 Questions on Lum’atul i’tiqaad using the explanation of Shaykh alFawzaaan – Part 09349
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347 http://asmawasifaat.wordpress.com/2011/06/24/ruling-on-ta%e
2%80%99wil-allegorical-interpretation-of-allah%e2%80%99sattributes-ibn-baaz/ 348 http://asmawasifaat.wordpress.com/2012/01/05/questionson-lumatul-itiqaad-using-the-explanation-of-shaykh-alfawzaaan-part-05/ 349 http://asmawasifaat.wordpress.com/2012/01/02/questions-andanswers-on-the-book-lumatul-itiqaad-part-09/
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Tafweed of Kayfiyyah of Allaah’s Attributes Saturday, January 7, 2012 AbdurRahman.org
Q4. What is tafweed and did Imaam Ahmad perform tafweed with regards to Allaah’s Names and Attributes? Tafweed means ‘entrusting something to someone’. Someone who performs tafweed is called a mufawwid. In this context, tafweed means entrusting the knowledge about the kayfiyyah of Allaah’s Attributes back to Allaah Himself.
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This was the position of Imaam Ahmad rahimahullaah and all the scholars of ahl us sunnah wal jamaa’ah – they would affirm the meaning of the Attribute of Allaah and entrust the knowledge of how the Attribute was back to Allaah. For the meaning of any Attribute of Allaah is clear, according to the Arabic language and this meaning is not entrusted back to Allaah. But the kayfiyyah of the Attribute (how the Attribute is) is not known to anyone other than Allaah so it is obligatory to entrust this knowledge back to Allaah.
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But some of the people of deviation take this statement of Imaam Ahmad’s:
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معنى ولا ‘Without giving a meaning’ and they try to deceive the people by saying that Imaam Ahmad was making tafweed of the meaning here i.e. saying that both the meaning and the kayfiyyah are known only to Allaah. And the truth is that Imaam Ahmad affirmed the correct meaning for the Attributes but made tafweed of how the Attributes are. [13] Footnotes: [13] Shaykh Saalih al Fawzaan hafidhahullaah stated in ‘Aqeedah ut Tawheed:
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The methodology of ahl us sunnah wal jamaa’ah with regards to the Names of Allaah and His Attributes is.. (he mentions three points – and then he says) That they (the ahl us sunnah wal jamaa’ah) hold as their creed and belief that the texts of the Names and Attributes are from the muhkam, those (aayaat) whose meaning is understood and which are explained. And they are not from the mutashaabihah (the texts whose meaning may not be clear to us and therefore require other texts to clarify their meaning). So they (the ahl us sunnah wal jamaa’ah) do not make tafweed of the meaning, (which is what) those who lie against them attribute to them or (as is done) by those from amongst the modern day authors and writers who do not know their (the ahl us sunnah wal jamaa’ah) manhaj. And (the ahl us sunnah wal jamaa’ah) make tafweed of the kayfiyyah of the Attributes back to Allaah the Most High, and they do not seek after it. C
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(Aqeedah ut Tawheed: p89) Source : Questions on Lum’atul i’tiqaad 350 - http://www.salafi talk.net – Part 08 Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book of aqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah. These are based on the explanation of Shaykh Saalih al Fawzaan hafidhahullaah.
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Related articles Ta’weel (interpretation) of the Mutashaabih (unclear) – Questions on Lum’atul i’tiqaad Part 07351 The Legislative Names for Ahlus-Sunnah wal-Jamaa’ah352
350 http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=
5398 351 http://asmawasifaat.wordpress.com/2012/01/05/taweel-
interpretation-of-the-mutashaabih-unclear-questions-onlumatul-itiqaad-part-07/ 352 http://thesalafee.wordpress.com/2011/12/15/the-legislativenames-for-ahlus-sunnah-wal-jamaaah/
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Questions on Lum’atul i’tiqaad using the explanation of Shaykh alFawzaaan – Part 09353 Questions on Lum’atul i’tiqaad using the explanation of Shaykh alFawzaaan – Part 05354 Sharh-us-Sunnah – Dawud ibn Ronald Burbank355
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353 http://asmawasifaat.wordpress.com/2012/01/02/questions-and-
answers-on-the-book-lumatul-itiqaad-part-09/ 354 http://asmawasifaat.wordpress.com/2012/01/05/questions-
on-lumatul-itiqaad-using-the-explanation-of-shaykh-alfawzaaan-part-05/ 355 http://salaf-us-saalih.com/2011/10/01/audio-sharh-ussunnah-dawud-ibn-ronald-burbank/
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The Kursī of Allāh – Shaykh al-Albānī Sunday, January 8, 2012 AbdurRahman.org
The Kursī of Allāh source: silsilat ul-ahādīth us-sahīha hadīth no. 109
the series of authentic narrations
Abu Dharr al-Ghifārī said that the Messenger of Allāh ( )وسلم عليه الله صلىsaid: “The seven heavens in comparison to the Kursī is nothing but like a ring thrown in a desert, and the excellence of the �Arsh (Throne of Allāh) over the Kursī is like the excellence of that desert over that ring.” *** C
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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 Ja�far bin Abi lMughīra from Sa�īd bin Jubayr from (Ibn �Abbās). 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 ( )وسلم عليه الله صلىand 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:
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Abu Mūsā al-Ash�arī said: “The Kursī is the place of the two Feet and it has a groaning like that of a camel saddle.”[2] asaheeha translations @ www.asaheeha.wordpress.com [1] Sūrat ul-Baqarah, 2:255 [2] Mukhtasar ul-�Ulū #85, graded Sahīh Mawqūf (attributed to a Companion) by Shaykh al-Albānī http://www.alalbany.net/albany_eng.php Related Links: Description of Allah’s Arsh (Throne)356 Praiseworthy and Blameworthy ”Ta-weel”357
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Ta’weel (interpretation) of the Mutashaabih (unclear) – Questions on Lum’atul i’tiqaad Part 07358
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356 ../2011/10/14/meaning-of-allahs-arsh-throne/ 357 ../2011/12/17/praiseworthy-and-blameworthy-ta-weel/ 358 ../2012/01/05/taweel-interpretation-of-the-mutashaabih-
unclear-questions-on-lumatul-itiqaad-part-07/
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Using the names of Allah preceded by “al”, for other than Allah Monday, January 9, 2012 AbdurRahman.org
Question: I would like clarity with regards to using the names of Allah preceded by ”al”, for other than Allah. This is because of some quotes I have read from the Qur’aan and Ahadeeth where this seems to be the case, for example ”rabbul-‘arsh-iladheem ”(Qur’aan). Here Allah refers to His throne as ”aladheem”. And Imam Malik said in al-Muwatta ”Luqmaan alhakeem ”. So what is the ruling regarding using Allah’s name preceded by ”al”, to others besides Allah, considering these quotes? C
Answer: One of the principles that we have is that the legislation of those who preceded us is also legislation for us unless there is something in our Deen which prevents what is found in previous scriptures. Allaah تعالى و سبحانهmentions about the Prophet سلم و عليه الله صلى:
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ِيص َع ِن ُّت ْم َما َع َل ْي ِه َعزِي ٌز أَنف ُِس ُك ْم ِّم ْن َر ُسو ٌل َجاءكُ ْم لَ َق ْد َ َّر ِحي ٌم َرؤُوفٌ بِالْ ُم ْؤ ِم ِن ٌ ين َع َل ْي ُكم َحر
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{Verily, there has come to you a Messenger (Muhammad )سلم و عليه الله صلىfrom amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad )سلم و عليه الله صلىis anxious over you; for the believers (he is) full of pity, kind, and merciful.} [at-Taubah 9:128]
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Here the words رحيم رؤوفRaoof Raheem are used to express that the Messenger سلم و عليه الله صلىis compassionate and merciful. Here Allaah تعالى و سبحانه uses a name for the Prophet سلم و عليه الله صلىsimilar to what is used for Allaah تعالى و سبحانه. As for the proper names of Allaah تعالى و سبحانهlike Allaah and ArRahmaan, it is not permissible for a person to name himself with them.
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When asked if the names of Allaah تعالى و سبحانهmay be used without the definite article, the Shaykh said that those are qualities that are attributed to Allaah تعالى و سبحانهalone, and it is not lawful to use them like that. Source : http://www.albaseerah.org Answered by: Shaykh Abdullaah Abdur-Rahmaan Al-Ghudayyaan Title of Lecture: The Four Principles by Muhammad ibn Abdul-Wahhaab Listen to Lecture: Click Here359 (Class #4) Read the Transcribed Lecture: Click Here360 Related Links: Ruling on giving humans names like Al-Basir or Al-‘Aziz361
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359 http://www.albaseerah.org/audio/audioicaq.htm 360 http://www.albaseerah.org/forum/showthread.php?t=1909 361 http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page
&PageID=62&PageNo=1&BookID=8
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Allaah’s Names are not limited to any specific number – Al-Qawaa‘id al-Muthlaa Tuesday, January 10, 2012 AbdurRahman.org
Al-Qawaa‘id al-Muthlaa – Shaykh Ibn al-‘Uthaymeen (rahimahullaah) Class 04 “They are not limited to a set number…”362 [PDF] By Ustaadh Moosaa Richardson Notes by Umm Sufyaan Fatimah @ http://www.istijabah.com Related articles Two Important Principles Concerning Allaah’s Names – Moosaa Richardson363 C
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Allaah’s Names May or May Not Include a Related Ruling or Implication364
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362 http://www.istijabah.com/wp-content/uploads/2012/01/Aqeedah-
2010-Session-04.pdf 363 http://asmawasifaat.wordpress.com/2011/11/10/two-important-
principles-concerning-allaah%e2%80%99s-names-%e2%80%93moosaa-richardson/ 364 http://asmawasifaat.wordpress.com/2011/11/16/allaahs-namesmay-or-may-not-include-a-related-ruling-or-implication/
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The deviations from the correct belief (ilhad) regarding the names of Allaah – Al-Qawaa‘id al-Muthlaa Tuesday, January 10, 2012 AbdurRahman.org
Al-Qawaa‘id al-Muthlaa – Shaykh Ibn al-‘Uthaymeen (rahimahullaah) Class 04 “They are not limited to a set number…”365 [PDF] By Ustaadh Moosaa Richardson Notes by Umm Sufyaan Fatimah @ http://www.istijabah.com
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365 http://www.istijabah.com/wp-content/uploads/2012/01/Aqeedah-
2010-Session-04.pdf
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Allaah is Al-Muqaddim and Al-Mu’akkhir Tuesday, January 10, 2012 AbdurRahman.org
Source: Saheeh al-Bukhaari, Sharh Kitaab id-Da’waat; tape no. 2a “You are the One who puts forward (al-Muqaddim) and You are the One who puts back (al-Mu’akkhir)” Saheeh al-Bukhaari #6317
Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullaah) comments: C
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“Whoever Allaah puts forward (with regard to something), there is none to put him back; and whoever Allaah puts back, there is none to put him forward. If the whole nation gathered to put back that which Allaah has put forward, they will not be able to do that. And if you believe in this, you will rely on Allaah, and all the people will be behind your back, and the One who will be in front of you is who? Allaah, subhaanahu wa ta’aala. ‘You are the One who puts forward and You are the One who puts back’ - the One who puts forward and the One who puts back with regard to situations, times, places, everything.”
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asaheeha translations366 http://pearlsofbenefit.wordpress.com
366 http://pearlsofbenefit.wordpress.com/
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Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir (The All-Powerful) Wednesday, January 11, 2012 AbdurRahman.org
Source: Fiqh ul-Asmaa il-Husnaa; Chapter 55, p. 217-220 “Al-Qadeer, al-Qaadir, al-Muqtadir – (the All-Powerful)” Shaykh ‘Abd ur-Razzaaq al-Badr (hafidhahullaah) comments:
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“All of these Names are mentioned in the Qur’aan, and the most-mentioned one is al-Qadeer, then al-Qaadir, then al-Muqtadir. And all of them demonstrate that Power is established as an Attribute of Allaah, and that He, subhaanah, has Absolute Power; so by His Power He brought the creation into being, and by His Power He gives life and gives death, and will resurrect the slaves for recompense, and He will reward the one who did good for his doing good, and the one who did evil for his doing evil,the One who if He wills something, He says to it: Be – and it is; and by His Power He turns the hearts to whatever He wills, and He guides whoever He wills and leads astray whoever He wills.
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And due to His Absolute Power, no one can compass any of His Knowledge except what He wills to teach him, and due to His Absolute Power, He created the heavens and the earth and whatever is between them in six days and no fatigue touched Him; and no one from His creation can make Him incapable, the One whose Power is free from fatigue and inability to do what He wants; and due to His Absolute Power,everything is under His disposal, so whatever He wills will be and whatever He doesn’t will will never be. And indeed for having eemaan (faith) in the Power of Allaah, ‘azza wa jal – which His Names ’Al-Qadeer, Al-Qaadir, Al-Muqtadir367 ’ demonstrate – there are great effects and blessed fruits that return to the slave in his worldly life and hereafter. Hence, part of its blessed fruits is that it strengthens – in the slave – seeking the help of Allaah; and part of its effects is having complete patience and being well-pleased with Allaah. Ibn ul-Qayyim, 367 http://asmawasifaat.wordpress.com/2011/12/27/99-names-of-
allaah-mentioned-in-sheikh-ibn-uthaymeens-al-qawaaid-almuthlaa/
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rahimahullaah, said: ‘Whoever fills his heart with ridhaa (being pleased) with the Qadr (Decree), Allaah will fill his chest with contentment and He will free his heart for loving Him, turning to Him in repentance and putting his trust in Him; and whoever misses his portion of ridhaa, his heart will be filled with the opposite of that, and he will be distracted from what his happiness and success are in.’ And part of its effects is a person’s safety from the diseases of the hearts such as rancor, envy and the like, because of his belief that all the affairs are by the decree of Allaah, ‘azza wa jal, and thatHe, subhaanah, is the One who gives His slaves and decrees their provisions for them. So He gives whoever He wills and prevents whoever He wills, as the grace isHis Grace, subhaanah, and the gift isHis Gift, andthis is why it is said about the envious one that he is the enemy of Allaah’s blessing upon His slaves. And part of its effects is always asking Allaah and making a lot of du’aa to Him, because all the affairs are in His Hand.” C
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asaheeha translations368 القَا ِدرAl-Qaadir The Fully Able One ال َق ِديرAl-Qadeer The All Powerful ال ُم ْق َت ِدرAl-Muqtadir The Omnipotent
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Source : 99 Names of Allaah mentioned in Sheikh ibn Uthaymeen’s AlQawaa‘id Al-Muthlaa369
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368 http://pearlsofbenefit.wordpress.com/2011/06/14/believing-
in-the-power-of-allaah/ 369 http://wp.me/p1DWoK-d8
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From ‘Aqeedah Course: The Haa’iyyah Poem of Ibn Abee Daawood – By Abul-’Abbaas Moosaa Richardson Saturday, January 14, 2012 AbdurRahman.org
‘Aqeedah Course: The Haa’iyyah Poem of Ibn Abee Daawood (d.316) – By Abul-’Abbaas Moosaa Richardson The famous Haa’iyyah poem of Ibn Abee Daawood (rahimahullaah) and its illustrious points concerning the correct Islaamic ‘Aqeedah was recently adapted using the explanation of Shaykh Saalih al-Fawzaan for the ‘Aqeedah course, as part of the Summer Islaamic Courses 2007. C
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The classes related to Asma wa Sifaat from this course as given below. Click on the title to download the mp3 from troid.ca Class 02: · Speaking Decisively about the Qur’aan being the speech of Allaah370 · 51 min Class 03: · Seeing Allaah, His Omnipotence and the Jahmee Rejection of this371 · 47 min · Class 04: · Affirmation of the Hands of Allaah and His Descending372 · 57 min · Source : http://www.troid.ca/index.php?option=com_co ntent&task=view&id=1036&Itemid=314
370 http://www.troid.ca/media/audio/MR3.2_speakingdecisivelyabo
utthequraanbeingthespeechofAllaah.mp3 371 http://www.troid.ca/media/audio/MR3.3_seeingAllaahhisomnipot
enceandthejahmeerejectionofthis.mp3 372 http://www.troid.ca/media/audio/MR3.4_affirmationofthehands
ofAllaahandhisdescending.mp3
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Al-Fattaah (The Judge, The Opener) Saturday, January 14, 2012 AbdurRahman.org
Source: Fiqh ul-Asmaa il-Husnaa; Chapter 30, p. 123 Asaheeha Translations ال َف َّتاح ”Al-Fattaah – (the Judge/the Granter of blessings)” Shaykh ‘Abd ur-Razzaaq al-Badr (hafidhahullaah) comments: ”Shaykh ‘Abd ur-Rahmaan bin Sa’dee, rahimahullaah, said: ‘Al-Fattaah has two meanings. C
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The first meaning is: the One who judges between His slaves, and judges between them with His legislation and by rewarding those who obey (Him) and punishing those who disobey (Him) in the dunyaa and aakhira, as His, ta’aala, statement: {Say: ‘Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us in truth. And He is the Just Judge, the All-Knower of the true state of affairs’}, and His, ta’aala, statement: {‘Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment}.
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The second meaning is: the One who opens all doors of blessings for His slaves. He, ta’aala, said: {Whatever Allaah grants to people of mercy – none can withhold it}. He grants benefits of the dunyaa and deen to His slaves, and opens the locks upon hearts for those whom He has favored with His Kindness and Care, and showers (the hearts) with knowledge and understanding from Him and realities of faith that rectifiy their conditions and by which they remain upon the Straight Path; and what’s more special is that He grants those who love Him and turn to Him knowledge from Him, spiritual conditions, shining lights and true understanding. And likewise He opens for His slaves the doors of rizq (provision) and the paths of the means, and paves the way for provisions and the means to (these provisions) for the muttaqoon (those who fear Him) from where they can’t imagine, and gives the mutawakkiloon (those who put their trust in Him)
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beyond what they ask and hope for, and makes easy for them affairs that are difficult, and opens for them doors that are closed.” Asaheeha Translations http://pearlsofbenefit.wordpress.com
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