The Names and Attributes of Allaah

Transcription

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The Names and Attributes of
Allaah
AbdurRahman Meda
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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
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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
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:
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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…”
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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.
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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)
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
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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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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
Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__02TheNamesareallHusna1_www.AbdurRahman.org.mp3
Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__03TheNamesareallHusna2_www.AbdurRahman.org.mp3
Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh__04TheMeaningoftheNames01to50_www.AbdurRahman.org.mp3
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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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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
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
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[Buy] Exemplary Principles Concerning the
Beautiful Names and Attributes of Allaah
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
10
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
12
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.
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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
13
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
15
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.” .
16
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.
17
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
18
Difference between takyif and tamthil
regarding the Names and Attributes of
Allah (Exalted be He)
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.
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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
19
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ID=11056&PageNo=1&BookID=7
20
[Buy] Al-‘Aqidah Al-Wasitiyyah – Shaykh
Muhammad bin Salih Al-’Uthaimin
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
21
[Buy] Explanation of a Summary of
al-‘Aqeedatul-Hamawiyyah – Shaykh
Muhammad Ibn Saalih al-’Uthaymeen
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
22
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.
23
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
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.
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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
25
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.
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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/
26
”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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27
Ruling on Ta’wil (allegorical interpretation)
of Allah’s Attributes – Ibn Baaz
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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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)
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.
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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
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Meaning of “Ahsa” in the hadith related to
memorizing the 99 Names of Allaah
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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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?
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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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The Status of Having Knowledge of ‘Asmaa
Allaah and His Sifaat
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.
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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]
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Allaah said: « ‫>ح ِلي ٌم َغفُو ٌر اللَّ َه أَ َّن َوا ْع َل ُموا‬
َ
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
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
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.
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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
40
»
«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
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
42
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
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:
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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
44
(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).
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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
45
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 ]
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Internet Source: SalafiTalk.net31
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31 http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=
4240
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The Names of Allah Are Tawqeefiyyah
(Restricted to Textual evidence)
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.
47
[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.
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……
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
4240
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Sharh Aqidatul-Wasitiyyah of al-Fawzan
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
33 http://www.salafipublications.com/sps/sp.cfm?secID=AQD&subs
ecID=AQD10&loadpage=displaysubsection.cfm
34 http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&
articleID=AQD100001&articlePages=1
50
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
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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
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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
52
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
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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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54
Great Effects of knowing the names and
attributes of Allaah upon the servant’s life
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:
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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 ?
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
61
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
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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
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61 http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attribut
es-of-Allah-1.mp3
es-of-Allah-2.mp3
es-of-Allah-3.mp3
es-of-Allah-4.mp3
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[Audio] Explanation of Ayaatul Kursee –
Shaykh Saalim at-Taweel
AbdurRahman.org
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Explanation of Ayaatul Kursee65 - by Shaykh Saalim at-Taweel66
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Listen :
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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
65 http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/Shaykh
_Saalim_at-Taweel_-_Explanation_of_Ayaatul_Kursee_www.Abdu
rRahman.org.mp3
66 http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/
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[Audio] Benefits of talking about Allah
being above the Creation! – Shaykh Saalim
at-Taweel
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 :
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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-
with-Evidences.pdf
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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,
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1.
2.
3.
4.
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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….
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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_-
_The_Excel.._www.AbdurRahman.org.pdf
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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!
Member Member Deputy Chairman Chairman
‘Abdullah ibn Qa‘ud ‘Abdullah ibn Ghudayyan ‘Abdul-Razzaq ‘Afify
‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz
Source: alifta.net71
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73
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]
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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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72 http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web
/59.53293.html
79
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.
Permanent Committee for Scholarly Research and ‘Ifta
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Source : alifta.net73
Browse by Volume Number74 > Group 175 > Volume 3:
‘Aqidah
73 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&Page
74 http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&Node
80
376 > Tawhid-ul-Asma’ wal-Sifat77 > Attributes78 > The Attribute of Laughing
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81
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.
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Member Deputy Chairman Chairman
‘Abdullah ibn Ghudayyan ‘Abdul-Razzaq ‘Afify
dullah ibn Baz
‘Abdul-‘Aziz ibn ‘Ab-
Browse by Volume Number79 > Group 180 > Volume 3: ‘Aqidah
381 > Tawhid-ul-Asma’ wal-Sifat82 > Attributes83 > The claim that there
are only twenty Attributes of Allah
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Hadeeth al-Qudsi is the speech of Allaah in
wording and meaning
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
84
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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85 http://www.alifta.com/fatawa/fatawaDetails.aspx?View=Tree&No
deID=1&PageNo=1&BookID=8
89 http://www.alifta.com/fatawa/fatawaDetails.aspx?BookID=8&Vi
ew=Page&PageNo=1&PageID=55
85
Ruling Concerning the Papers that Contain
the Name of Allah
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:
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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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Shaikh Ibn Baz
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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
86
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?
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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.
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
88
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
89
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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99 ../2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-
at-tashbeeh/
100 ../2011/06/24/buy-explanation-of-a-summary-of-al-%e2%80
%98aqeedatul-hamawiyyah-shaykh-muhammad-ibn-saalih-aluthaymeen/
90
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,
91
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),
92
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.”
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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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101 http://www.salafitalk.net/st/go.cfm?theurl=M%3FYB8C2%2F1%5
D%2ARBE8T%2DF%2D%2A1G%200QX0WG%5EH6%2E0%28J22%5B%3E%2EQ%
3D%5E4AXN%2DO%24%3D%2E%26%3BAEXH50%0AH%5C%3A%3AZ%20%2C%2A%
2DAGJ%23U2%2CZFD%2EZ%3DNX%2C1%3C3%2AS%2EFM4X%40JJ%29%2BBQA%
25TB%25%262DAO%2BV0%20%20%0A
102 http://salaf-us-saalih.com/2009/09/28/allah-is-not-imageles
s/
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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.
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
96
dah106 > Chapter on Allah’s Names and Attributes107 > The meaning of
Allah’s ‘Arsh
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97
Al-Mujeeb (The One Who Responds)
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.”
98
Source: Fiqh ul-Asmaa il-Husnaa; Chapter 63, p. 250, 251,253
asaheeha translations
http://pearlsofbenefit.wordpress.com/
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99
82 of Allaah’s Names Mentioned Explicitly
in the Book and/or the Sunnah
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
Al-
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[03] 9 Explicit Names from the Qur’aan, without ”Al-”, ghayr
muqayyad:
108 http://invitation2islaam.wordpress.com/2011/05/27/who-is-
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
100
‘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/
101
The Ascendancy of Allaah & A Refutation
of Wahdatul Wujood & Hulool – Shaykh
Albaanee
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.
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Related Links:
The Misguided Saying of Some People that Allaah is Everywhere or Present
in all Things118 – Sheikh Al-Albanee
118 http://wp.me/p1DWoK-3g
102
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
eOfAllaah.pdf
103
Ad-Dahr (time) is not one of the Names of
Allaah
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]
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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
104
—
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
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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
105
Al-Mannan is one of the Most Beautiful
Names of Allah
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).
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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”.
106
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=
7&sectionid=
123 ../2011/10/17/82-of-allaahs-names-mentioned-explicitly-in-
the-book-andor-the-sunnah/
107
Al-Rashid is not one of the Names of Allah
(Exalted be He)
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.
Bakr Abu Zayd, Salih Al-Fawzan, ‘Abdullah ibn Ghudayyan, ‘Abdul-‘Aziz
Al Al-Shaykh, ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz
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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?
124 http://alifta.net
108
“The Hand of Allaah is over their hands”
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
109
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.
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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
110
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
111
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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
112
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.
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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.
113
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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125 http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page
&PageID=168&PageNo=1&BookID=14
126 http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Tree
&NodeID=1&PageNo=1&BookID=14
127 http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Tree
&NodeID=135&PageNo=1&BookID=14
114
[Audio] Speech of Allah – Mustafa George
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
115
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
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[online class] Sharhu Sunnah by Imam al Barbaharee – by Mustafa
George132
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131 http://salaf-us-saalih.com/2011/10/01/audio-sharh-us-
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/
116
Ruling on giving names indicating
servitude to other than Allah
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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Ibn Hazm Abu Muhammad said:
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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.
133 http://alifta.net%20/
117
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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134 http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&Node
118
Allah is NOT in the midst of, or surrounded
by the heavens BUT He is above the
heavens
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)
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and He (Exalted be He) states:
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<> (Surah Fatir 35:10)
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and states:
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<> (Surah Al-Sajdah 32:5)
and in Surah Ta-Hah:
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<> (Surah Taha 25:10)
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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
119
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.]
Muhammad, his family and Companions!
120
Bakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul‘Aziz ibn ‘Abdullah ibn Baz
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
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The Transcendence (‘Uluw) of Allaah, Refuting Doubts and Misconceptions146 – by Dr. Saleh as Saleh
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143 ../2011/10/18/the-ascendancy-of-allaah-a-refutation-of-
wahdatul-wujood-hulool-shaykh-albaanee/
146 http://abdurrahman.org/tawheed/asmawasifat/TheTranscendenc
eOfAllaah.pdf
121
Al-Awwal & Al-Qadeem
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=
3542
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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
123
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.
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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)
124
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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125
[Audio] Speculative Speech About Allaah is
A Heretical Innovation
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.
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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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148 http://AbdurRahman.org/audio/AbuTalhaDawoodBurbank/Speculat
ive_Speech_About_Allaah_Is_A_Heretical_Innovation_SharhuSu
nnah_Barbahee.mp3
149 http://salaf-us-saalih.com/2011/10/01/audio-sharh-ussunnah-dawud-ibn-ronald-burbank/
150 http://ittibaa.com
126
[Audio] Seeing Allaah (ar-Ru’yah) in The
Hereafter
AbdurRahman.org
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
laah_On_the_day_of_Qiyaamah_SharhuSunnah_Barbaharee.mp3
127
Source :
Sharh-us-Sunnah – Explanation of the Creed152
by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]
ittibaa.com153
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152 http://salaf-us-saalih.com/2011/10/01/audio-sharh-us-
sunnah-dawud-ibn-ronald-burbank/
153 http://ittibaa.com/
128
There is nothing like Him & There is
nothing that can overwhelm Him
AbdurRahman.org
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).
154 http://AbdurRahman.org/audio/AbuTalhaDawoodBurbank/There_is
_nothing_like_Him_nothing_that_can_overwhelm_Him_Tahawiyyah
_DawudBurbank.mp3
129
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.
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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
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Audio Source :
Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi156
ittibaa.com157
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155 http://abdurrahman.org/aqeeda/aqeedahtahawiyahnotes1to5.pdf
156 http://ittibaa.com/tahaawiyyah.html
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Nothing worthy of worship except Allaah,
He is Al-Awwal, Al-Aakhir and will not
Perish, nor will Pass Away
AbdurRahman.org
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.
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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.
158 http://abdurrahman.org/audio/AbuTalhaDawoodBurbank/Pt-5.6.7-
AqeedahTahawiyyah-DawudBurbank.mp3
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You.”
Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713
7. He will not perish, nor will He pass away.
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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.
Fawzaan al Fawzaan
Audio Source :
Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi
160
[Lesson 4, starting from
133
9:00 mins]
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.
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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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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
hab/KT1-chap-45.html
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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?’
137
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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Al-Albani: Okay. Do you have a hadith in which a mention of them has
been made with this name?
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?
139
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
140
[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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Allah is NOT in the midst of, or surrounded by the heavens BUT He is
above the heavens172
172 ../2011/10/25/evidence-that-allah-is-in-the-heavens/
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High is Allaah above what the Sufis ascribe
to Him
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.
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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-
tasawwuf/
tasawwuf/
142
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
144
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).”
There is nothing that is outside His
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
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tasawwuf/
145
Tafseer Ayatul-Kursi – By Shaykh
Muhammad bin Saalih Al-‘Uthaymeen
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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179 http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.ht
ml
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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 ]
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Listen :
6. He is Qadeem (Eternal) with no beginning, and the Ever Lasting
with no end.
You.”
Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713
180 http://www.learnaboutislam.co.uk/audio/abu-iyaad/Aqeedah-at-
Tahaawiyyah/Aqeedah-at-Tahaawiyyah-Lesson-04.mp3
147
Fawzaan al Fawzaan
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Al-Hayy, Al-Qayyoum
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
149
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
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182 ../2011/11/03/tafseer-ayatul-kursi/
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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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Ibn al-Qayyim (rahimahullaah) said:
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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.
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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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(1) Denying the Attributes of Allaah.
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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
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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
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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.
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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
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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
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Al-‘Alee Al-’Atheem
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)]
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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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(a)
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].
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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
·
U:
{ ‫[ } 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].
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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)].
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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
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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
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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
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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.
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Source : Tafseer Ayatul-Kursi208 – By Shaykh Muhammad bin Saalih Al‘Uthaymeen
Related Links:
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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/
168
Allaah is Al-Hakeem (The All-Wise)
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/
169
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]
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216 http://www.troid.ca/index.php?option=com_content&task=view&
id=62&Itemid=313
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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
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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
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
id=62&Itemid=313
171
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’.
172
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
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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
173
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
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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-
english.html
174
Two Important Principles Concerning
Allaah’s Names – Moosaa Richardson
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-
2010-Session-02.pdf
175
[Audio] Nothing occurs except what Allaah
Wills
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 :
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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-
Tahaawiyyah/Aqeedah-at-Tahaawiyyah-Lesson-05.mp3
176
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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225 http://ittibaa.com/uploads/2/8/2/1/2821629/aqeedat-ut-
tahaawiyyah.pdf
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Allaah’s Names May or May Not Include a
Related Ruling or Implication
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
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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/
178
Allaah’s Names Are Tawqeefiyyah
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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179
Allaah is Al-Hafeeth (the Preserver)
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
Kareemur-Rahmaan of Imaam as-Sa’dee
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Aboo Tayyib At-Tabaree (an early scholar), was an old man – about a hundred years old. He was remarkable in that he was 100 years old and his
vision and his hearing were sharp. He was physically capable of running
and performing actions just like the young man. He once came back from
a trip by sea – and you could imagine, during that time period, traveling by
sea would exhaust people. Rather even today, by the time you land from
an 8-houred flight, you are exhausted. This is with an air-conditioned seat
id=62&Itemid=313
180
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 :
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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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230 http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-
181
Explaining the Meaning of An-Nur (The
Light) – One of Allaah’s Names
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]
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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:
1-faa’il (active subject),
2-qaabil (recipient),
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3-mahal (place),
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4-haamil (carrier), and
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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.
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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
189
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.
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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
191
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
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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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Source : The Explanation of the Beautiful and Perfect Names of Allaah233 – troid.ca
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]
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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)
ٍ ‫– ُّ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)
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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).
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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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So He praised them due to their knowing the ta-weel.
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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/
195
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
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
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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
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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.
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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]
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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)
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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
(asmawasi-
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
AbdurRahman.org
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201
Benefit: 99 Names of Allaah on Your Hands
– Moosaa Richardson
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…
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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
AbdurRahman.org
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203
A Refutation of Those who Accuse
Ahlus-Sunnah of Confining Allaah to a
Place – Moosaa Richardson
AbdurRahman.org
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Check the following excellent link:
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a Place246 – Sheikh Al Albanee
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246 ../2011/11/03/a-refutation-of-those-who-accuse-ahlus-
sunnah-of-confining-allaah-to-a-place/
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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.
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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/
205
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
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}
207
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”
(asmawasifaat.wordpress.com)
250 http://wp.me/p1DWoK-9C
208
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
(asmawasi-
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253 http://asmawasifaat.wordpress.com/2011/06/25/great-effects-
of-knowing-the-names-and-attributes-of-allaah-upon-theservant%e2%80%99s-life/
254 http://asmawasifaat.wordpress.com/2011/06/25/sharh-aqidatulwasitiyyah-of-al-fawzan/
209
By combining a Name with another,
perfection upon perfection is achieved
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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256 http://Istijabah.com
257 http://abdurrahmanorg.wordpress.com/2010/06/15/the-beautifu
l-names-of-allaah-al-azeez-the-mighty/
hakeem-the-all-wise/
211
Calling Allah With Names That Mushrikeen
Have Named Their Dieties With
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
maOrVishnu.rm
212
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).
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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
213
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.
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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.
215
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.
—
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:
216
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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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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–
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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218
99 Names of Allaah mentioned in Sheikh
ibn Uthaymeen’s Al-Qawaa‘id Al-Muthlaa
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
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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
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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
223
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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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/
224
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/
225
Writing Allah’s Name on the car
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.
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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
226
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)
http://alifta.net
Respecting the Names of Allah
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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/
267 http://asmawasifaat.wordpress.com/2011/11/01/the-meaning-of-
the-hadith-whoever-asks-in-the-name-of-allah-give-him/
227
Writing Basmalah and Allah’s Name on
Ornaments and Jewellery
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?
C
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).
http://alifta.net
228
Ruling on the Sufi way of repeating the
Names of Allah
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?
C
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.”
229
‘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-
piece-of-cloth-and-people-gathering-around-it-whilerepeating-the-name-of-allah/
230
Seeing Allah in this world overtly
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).
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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
232
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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]
MY
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‘Abdullah ibn Qa‘ud
‘Abdullah ibn Ghudayyan
‘Afify ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz
‘Abdul-Razzaq
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
233
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
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a Place – Moosaa Richardson278 – Youtube
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269 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&No
CMY
K
273 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&Pa
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/
278 http://asmawasifaat.wordpress.com/2011/12/20/a-refutationof-those-who-accuse-ahlus-sunnah-of-confining-allaah-to-aplace-moosaa-richardson/
234
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 Place281 – Sheikh Al-Albanee
High is Allaah above what the Sufis ascribe to Him282
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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/
235
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
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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
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-
in-this-world-overtly/
236
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?
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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
K
287 ../2011/11/16/allaahs-names-may-or-may-not-include-a-
related-ruling-or-implication/
237
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?
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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).
Y
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Q2. Which Names and Attributes do we affirm for Allaah (i.e. from
what sources)?
MY
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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.
are-tawqeefiyyah/
238
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?
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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
239
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
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‫قال كما ونقول‬
Y
We say just as He said
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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
240
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]
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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]
241
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.
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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
242
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]
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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
MY
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Q1. What do the people of misguidance call the people who affirm the
Names and Attributes of Allaah?
CMY
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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
243
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?
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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]
244
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.
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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.
245
[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.
246
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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5398
247
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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MY
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
Writing Allah’s Name on the car296
Writing Basmalah and Allah’s Name on Ornaments and Jewellery297
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/
248
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/
the-hadith-whoever-asks-in-the-name-of-allah-give-him/
249
Repeating one of the Names of Allah
specific number of times
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?
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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]
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:
250
‘Ab-
[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.
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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301 http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&Pa
302 http://asmawasifaat.wordpress.com/2011/12/28/ruling-on-the-
sufi-way-of-repeating-the-names-of-allah/
303 http://asmawasifaat.wordpress.com/2011/12/28/placing-a-
piece-of-cloth-and-people-gathering-around-it-whilerepeating-the-name-of-allah/
251
Al-Khabeer (The Fully Aware, The
All-Informed One)
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.
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Source: Sharh Aqidatul-Wasitiyyah of al-Fawzan304 , Shaykh Salih alFawzaan,
Trans. Abu ‘Iyaad Amjad Rafiq – Part 16305
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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/
252
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
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Sharh Aqidatul-Wasitiyyah of al-Fawzan308
82 of Allaah’s Names Mentioned Explicitly in the Book and/or the Sunnah309
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99 Names of Allaah mentioned in Sheikh ibn Uthaymeen’s Al-Qawaa‘id
Al-Muthlaa310
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id=62&Itemid=313
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-
allaah-mentioned-in-sheikh-ibn-uthaymeens-al-qawaaid-almuthlaa/
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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
254
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
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?”
256
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-
allah/
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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-
saalim-at-taweel/
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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.
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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:
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As-Sitteer (The Coverer) – Asma al Husna315
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the-coverer-asma-al-husna/
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Questions on Lum’atul i’tiqaad using the
explanation of Shaykh al-Fawzaaan – Part
05
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)?
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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
261
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)
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b) eemaan 317 (we have true belief in it)
c) inqiyaad
318
(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
262
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
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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?
319 #_ftn1
320 #_ftn2
263
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.
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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.
321 #_ftn3
322 #_ftnref1
323 #_ftnref2
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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.]
Related articles
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324 #_ftnref3
5398
326 http://asmawasifaat.wordpress.com/2012/01/02/questions-and-
answers-on-the-book-lumatul-itiqaad-part-09/
266
Ta’weel (interpretation) of the Mutashaabih
(unclear) – Questions on Lum’atul i’tiqaad
Part 07
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
327 #_ftn1
267
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.
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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
268
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.
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So both of these categories are people of deviation, whether they intend this
deviation[6]332 or whether they did not intend this[7]333 .
Q8. What is the meaning of rusookh ?[8]334
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This means thuboot (firmness) – meaning their feet and their hearts are
firmly grounded in beneficial knowledge.
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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:
331 #_ftn5
332 #_ftn6
333 #_ftn7
334 #_ftn8
269
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
270
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.
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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
Related articles
Praiseworthy and Blameworthy ”Ta-weel”346
341 #_ftnref6
342 #_ftnref7
343 #_ftnref8
344 #_ftnref9
5398
346 http://asmawasifaat.wordpress.com/2011/12/17/praiseworthy-
and-blameworthy-ta-weel/
271
Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn
Baaz347
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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:
273
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.
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(Aqeedah ut Tawheed: p89)
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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
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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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.”
***
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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/
277
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?
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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
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Allaah’s Names are not limited to any
specific number – Al-Qawaa‘id al-Muthlaa
AbdurRahman.org
Al-Qawaa‘id al-Muthlaa – Shaykh Ibn al-‘Uthaymeen (rahimahullaah)
Class 04 “They are not limited to a set number…”362 [PDF]
Notes by Umm Sufyaan Fatimah @ http://www.istijabah.com
Related articles
Two Important Principles Concerning Allaah’s Names – Moosaa Richardson363
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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/
280
The deviations from the correct belief
(ilhad) regarding the names of Allaah –
Al-Qawaa‘id al-Muthlaa
AbdurRahman.org
Al-Qawaa‘id al-Muthlaa – Shaykh Ibn al-‘Uthaymeen (rahimahullaah)
Class 04 “They are not limited to a set number…”365 [PDF]
Notes by Umm Sufyaan Fatimah @ http://www.istijabah.com
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2010-Session-04.pdf
281
Allaah is Al-Muqaddim and Al-Mu’akkhir
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:
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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)
AbdurRahman.org
Source: Fiqh ul-Asmaa il-Husnaa; Chapter 55, p. 217-220
“Al-Qadeer, al-Qaadir, al-Muqtadir – (the All-Powerful)”
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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/
283
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.”
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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
284
From ‘Aqeedah Course: The Haa’iyyah
Poem of Ibn Abee Daawood – By
Abul-’Abbaas Moosaa Richardson
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.
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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)
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-Rahmaan bin Sa’dee, rahimahullaah, said: ‘Al-Fattaah
has two meanings.
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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)
286
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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The Names and Attributes of Allaah

Transcription

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