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Forum Home > Sharh Aqeedatul Wasitiyyah > Sharh Aqeedatul Wasitiyyah (Audio/Lectures/Notes) 4

thmsadaqagroup
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BISMILLAH -IR- RAHMAN -IR- RAHEEM

July 27th, 2008

Sunday

12:00 p.m.

Topic: Sharh Al-Aqeedatil Wasitiyah

'Fundamental Beliefs Of Islam & Rejection Of False Concepts'

 

Written By: Sheikh ul-Islam ibn Taimiyah

Explanation By: Imaam Muhammad ibn Saalih al-Uthaymeen

Translated By: Abu Uwais Abdallah Ahmed Ali

As Salaamu 'Alaikum wa Rahmatullahi wa Barakaatuh

Brother Abu Uwais (rahimahullah) began by briefly asking the brothers who were present at the last duroos a few questions regarding some issues. The first of them is 'What is Eemaan bi Kutubihi'? 'What is Eemaan in the Books of Allah (tabaraakta 'aala)'? Every messenger was sent with a book, and the books that we know by name are either five or six depending on your understanding.....the Suhuf of Ibraheem, the Suhuf of Musa, the Zaboor of Dawood, the Torah of Musa, the Injeel of 'Isa (alayhis salaam), and the Qur'an that was sent to Muhammad (sallAllahu alayhi wa sallam). Those are it. The only thing that they say is that the Suhuf of Musa, they differ as to whether it is a part of the Torah or not, so if it's part of the Torah then it's five books and if it is not considered part of the Torah then it's six books, like this.

So these are the six books that we believe in by name, we believe in them as they are revealed before the people tampered with them. Of course, the Qur'an cannot be tampered with and that's why it is Muhaymin, it's over all the books and no baatil (falsehood) can become before it or behind it, nothing can be added to it or deleted from it. So that is regarding we believe in those books by name and there are other books that we don't have the names of but we believe in, generally. This is dealing with the kutub and that the rusools (the messengers), every messenger came with a book and he brought an ayat to show that in Suratul Hadid.

Now, belief in the rusool (belief in the messengers)....what does that mean? A messenger is someone who had to be a prophet but he is more than a prophet. He had to be a prophet, no doubt about about that, you cannot be a messenger until you are in fact a prophet, that's the first step, but it's over above that, it's that he was someone who was given revelation and ordered to convey it. First of the rusool was Nuh (alayhis salaam), first of the prophets was Adam (alayhis salaam), last of the prophets was Muhammad (sallAllahu alayhi wa sallam), last of the messengers was Muhammad (sallAllahu alayhi wa sallam). He brought some questions regarding 'Isa (alayhis salaam).....when we say the last of themessengers is Muhammad (sallAllahu alayhi wa sallam) and what did he say about 'Isa (alayhis salaam) coming on the last day? He is going to be a follower of Muhammad (sallAllahu alayhi wa sallam). Some of them say that Adam (alayhis sallam) wasn't the first nabi but Idrees was and he said what about this, this claim that Idrees came before Adam? It is weak, da'eef. So someone says that at the end of this 'Isa (alayhis salaam), at the end of time he is going to come, that he's going to be the best of Muhammads (sallAllahu alayhi wa sallam) Ummah, so how can we say that Abu Bakar is the best of this Ummah? He answered that in three ways.....That a messenger and a prophet should never be compared to anyone beneath him or other than him, so there's no comparison so this knocks down that question from the get go...secondly what was that other one that he used? Abu Bakar is the best of this Ummah except for 'Isa (alayhis salaam)...and 'Isa really is not from the Ummah of Muhammad (sallAllahu alayhi wa sallam), he was a messenger in his own right and he will become as a follower later on.

Then we took ba'ath.....we took the resurrection and I think everyone knows this, that in the Kitab and the Sunnah of the scholars there is a belief that everyone will what? Be resurrected and will come out of the graves and will be rewarded or punished depending upon their state of affairs, and this is something that anybody or everybody must believe in and anybody who denies this belief is not a believer. To such a degree that the Jews and Christians believe in this matter and everyone claming to believe in some religion of the heavens believe in this matter, and this is something that no-one has denied.....that there is in fact a day of judgement and a day of resurrection, there is in fact a day where the people will be brought up out of the graves and will stand before their lord, and we brought the evidences of that.

Today, bi'ithnillah ta'aala, or tonight, we take Ar-Rukun As'saadis.....the Sixth Pillar of Eemaan, and that is where 'Ibn Taimiyah (rahimahullah) after saying all that we have taken, saying that this is the call of Firqatun Najiyyah (the saved group), Taifatul Mansoorah (the victorious group), Ahlus Sunnah wal Jamaa'ah and that they believe in Allah, right, and that they believe in the angels, and they believe in the books, they believe in the messengers, and they believe in the Day of Resurrection, and they also believe in what? The Decree, Eemaan bi Qadr, the Decree. So we take this now and we ask everybody to pay strict attention tothis issue because this issue of eemaan that many have slipped in, it is an issue that many have tried to get their minds around, intellectualize and rationalize, and have not been guarding that issue because it is an issue that requires that you have what is called tasleem, submission...that you are to have what is required, submission. So the Shaykh (rahimahullah) Abu Muhammad 'Ibn Saalih al-Uthaymeen who is the explainer of this work that we are studing by 'Ibn Taimiyah called Sharh al-Aqeedatil Wasitiyah.....al-Qadr, the Decree, it is the measurement and the estimate of Allah (tabaraakta 'aala) for things, and Allah (tabaraakta 'aala) wrote down the decrees for everything. Before He Created the heavens and the earth, by fifty-thousand years (50,000) before He Created everything, before He Created the heaven and the earth 50,000 years before He Created the heavens and the earth He did what? He wrote down and He decreed, rather He wrote down the decree and the measurement for everything before He Created the heavens and the earth 50,000 years. This is related by Muslim in the book Kitabul Qadr Chapter the Fact that Adam overcame Musa in argument. Adam and Musa had a discussion regarding Qadr and this is the title of that particular chapter in the Sahih of Imaam Muslim.

So Allah (tabaraakta 'aala) Created, Allah (tabaraakta 'aala) Wrote rather everything 50,000 years before Creating the heavens and the earth. As Allah the Exalted said “'ALAM TA'LAM 'ANNA-LLAHA YA'LAMU MA FI-SAMAA'I WA-L'ARD? (Don't you know that Allah knows what is in the heavens and the earth)'INNA DhALIKA FI KITABa (Verily, that is in a book); 'INNA DhALIKA 'ALA-LLAHI YASIR (Verily, that is something easy for Allah)” Suratul Hajj:70 . Believe in the Creed of Allah (tabaraakta 'aala), the good thereof and the evil thereof. When he says the good of it and the evil of it .....when we describe the Qadr with good this is apparent that what Allah (tabaraakta 'aala) decrees will be good. If we say the Qadr has, describe it with evil, the evil thereof, it is really the evil that is mukdurr, in other words the thing that is not the decree itself but that which has been decreed.....we'll explain as it goes on. The creatures, what is referred to as the creatures? Not the actual order itself, for Allah (tabaraakta 'aala) does not order or decree anything except good but that which would come to the servant or come to that which is decreed, maybe good to him or maybe bad to him, maybe painful to him or maybe something else to him, like this.

March 20, 2011 at 5:36 PM Flag Quote & Reply

thmsadaqagroup
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Posts: 107

The decree itself, understand this, is an Action of Allah and therefore there is no evil in the Actions of Allah, get that clear. There's no evils in the Actions of Allah. The Actions of Allah, there's no evil in it. All of His Actions are Good and Wise, but the result of that action upon the creatures, it can be evil relative to that thing that we are speaking of, but the action itself is not evil. And how do we know this? Because the Prophet (sallAllahu alayhi wa sallam) said clearly that 'evil is not connected to You or evil is not from You or evil is not of You'. This is related in Muslim Kitab ul Salaat, the Prayer of the Musafileen, the travelers...the Chapter of Invocation at Night, praying at night in qiyyam.

He explains it further....for example (because examples makes things clear), we find that which is created, that which is decreed, evil relative to them. We have snakes, we have scorpions, we have sicknesses, we have poorness, we have droughts.....all these things are bad. All of this in regards to mankind, in regards to the creatures, is evil. It's not something that he likes, not something that he's comfortable with, something that may cause some pain, right? Also in existence there is sin, evil doing, disbelief, and killing...all of this is evil, but when we connect it to Allah it's good, because He did not decree it except for a wisdom, expansive, that is great. Those who know it know it, those who are ignorant of it are ignorant of it. You got the point.....evil is not connected to Allah (tabaraakta 'aala). The decree is evil in regards to the relationship to its effect upon the creature, but the decree itself is good because the decree comes from Allah and nothing comes from Allah except good.

To understand this in this particular area of Qadr, you have understood a lot and you have benefitted yourself. Based upon this, so therefore we should know that the evil, when we say that we believe in the Decree of Allah, its good and its evil, the good and evil thereof is a better way to translate it. The effect that it has regarding the creatures, the effect upon the creatures...not the fact that it was decreed at all because the decree itself is the Takdeer of Allah, the Decree of Allah, and the Decree of Allah and the Actions of Allah (tabaraakta 'aala) are all good. You should know also this matter that we're talking about that is decreed or this creature, whatever, it could be evil within itself but it can be also good from another direction. Allah the Exalted said, “Evil has appeared upon the ocean and upon land from what the people and their hands have earned so they will taste of some of what they did so maybe they will come back.” Suratul Rum:41. So even though evil and corruption has appeared upon the ocean and upon the land the result is good. What is the result? They return to Allah, they repent to Allah, thus straighten themselves out, so this is the result which is good. So therefore we say that the evil is relative, it's not really bad because if it was really bad the result would also be evil, but in this case we understand that the result is good.

Look at, for instance, he said the punishment of the fornicator or adulterer, the one who is a fornicator, the one who was not married before, that he be lashed one hundred (100) times and that he be kicked out of his city for a year...this is evil to him right, to get beaten and kicked out....because he doesn't like it, he's not comfortable with that...but it's good for him in another way because it will be an expiation for him, for his sins, and this is good. The punishments of this world are lighter than the punishments of the Hereafter...so it's better for him. Another thing is that it is something that prevents someone else and a lesson for someone else. They see him get one hundred (100) lashes and kicked out, they say 'I'm not gonna do that', so therefore, in this respect, it is good for them. The one who fornicates...he knows that this will happen to him, that it will be done to him what was done to that one, then he will stay away....and it will be good for him also....good for the one who was actually whipped and good for the one who was actually kicked out that he doesn't go back to doing that type of action again because of the punishment. He doesn't go back and say I'm gonna fornicate again after one hundred (100) lashes and being kicked out for a year.

It's not that hard to understand...Universal Decree...things that are universal that we know about, not particularly dealing with a particular creature...some things can be considered evil to the individual that it happened to, not the decree itself, but the individual that this came upon, like sickness. A person if he becomes sick, it is evil to him.....but it is also good for him in the reality, good for the expiation of sins. A person can have sins upon them that was not expiated or removed by making Istighfaar (asking Allahs Forgiveness), or by making taubah, because there is something that prevents that sin from being removed...example, maybe he didn't have the truthfulness with Allah (tabaraakta 'aala) or the real intention with Allah (tabaraakta 'aala) when he asked Allah (tabaraakta 'aala) for forgiveness. So these illnesses come and punishments sometimes and wipe away the sins that normally would not be wiped away. Also from the good of it is that a person learns or did not know the ni'mah of Allah of having good health, they didn't realize that good health is a blessing, but when he becomes sick then he understands this point. Shaykh says 'We are now healthy and we don't know the estimate of the worth of being healthy but if we become sick then we really know the level and the importance of good health'. Good health is like a crown upon the head of the healthy, no-one knows the expense and the greatness of that crown except the sick ones. No-one knows the expense and the greatness and the splendor of that crown, if you will, except the sick ones. This is also good because you will know the estimate or the level of the blessing of good health.

March 20, 2011 at 5:37 PM Flag Quote & Reply

thmsadaqagroup
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Posts: 107

Also, from the good of the sickness, because sickness is from what we call universal decree...happens to everybody...the sickness is like this. Another good from the sickness matter is that it kills certain other germs that is in the body that would not have been killed, other sicknesses that would not have been dealt with unless and until the person became sick. Some of the doctors say about certain illnesses that they kill the disease or the transfer of the disease in the body, and you don't know. In general what we want to say, a summary, we say first, the evil that is said when we believe in the evil of a decree thereof is talking about not the decree itself but that which was decreed upon the creature, its relationship to the creature is another way to say it. The Decree of Allah, all of it is good. The evidence of this is the statement of the Prophet (sallAllahu alayhi wa sallam), take this as daleel because it is the second time he mentions it, the hadith in Sahih Muslim, the dua that the Prophet (sallAllahu alayhi wa sallam) used to make at the nighttime when he was doing qiyyam, “Evil is not to be contributed to You Oh Allah”. So we are to understand from this that evil cannot be connected to Allah. You got the distinction betweent the two right? Secondly, but even the evil in that which has been decreed and its effect upon the creatures is not evil within itself totally. This evil has many good things that come from it, many good results, so its evil relative, just relative to that particular creature or that particular decree we're talking about. We just gave an example of this. The Mualla will talk about this issue of Qadr in more detail and he will give the levels of Qadr with Ahlus Sunnah and that we have a certain belief in the levels regarding the Qadr. Everyone in this room must know this, the way that Ahlus Sunnah believe in the Qadr, how they believe in the Qadr. So this is the way he covers Qadr. Now we have a choice, subhaanAllah, I didn't think we would finish this early with this....I guess I toned down on the questions and answers. We will make sure, inshaAllah, that everybody understands this issue (brothers asks questions and Bro. Abu Uwais [rahimahullah] answers).

 

(Response to the questioner): If you say it's evil for the boy to be killed but the good result was that the people believed...yes, but we want the matter to be more clear than that and I think we can do so by how we see in our daily lives actually that we talked about, for instance, illnesses versus being well and the realization of that and the good results and you probably can think of things in your own life in which you thought it was a bad thing but in reality it was a better thing that came about for you. So the important issue that the Shaykh is trying to make is that when we say that we believe in the Decree of Allah (tabaraakta 'aala), there is no evil in the actual Decree of Allah, the evil is in that which affects the creatures from that decree. That's the best way to say it. For the creatures Allah has decreed cold and hotness, it's the creatures who experience either pain from the coldness or pain from the hotness but there are good results and good situations from that pain and from that hotness, like this. The 'result' is the best way to say it. He said it about three times here. So this is....even the result and the actual effect that.....the actual happening of the situation..... were good enough inshaAllah ta'aala whether you talk about the fornicator who was beat, or whether you're talking about the one who was sick...all of these are good examples in this regard, but the important thing that he wants us to understand is that this evil is relative only regarding the creatures. The Decree of Allah (tabaraakta 'aala) is always good, always good. Evil cannot be connected to Allah (tabaraakta 'aala). Evil is relative to the creatures and Ibn Qayyim (rahimahullah) goes into this in great detail and other scholars go into it in great detail but this is the portion that he wants us to understand at this particular time and this particular part of the book, and if we will understand this issue now and be upon clarity regarding this issue now then that which will come after bi'ithnillah ta'aala will be easy because how many people had in their minds or things or issues that they may have had bad thoughts regarding Allah tabaraakta 'aala?

Since I don't wanna really go into belief in how Allah (tabaraakta 'aala) describes Himself in His Book and how the Prophet (alayhis sallam) describes him in his Sunnah because we're gonna start getting into more detail. So I think that we took the sixth usool, the six ark'aan that we took, Belief in Allah in the general sense, Belief in the Angels, Belief in the Books, Belief in the Messengers, Belief in the Last Day or The Day of Resurrection, Belief in the Decree, we'll leave it at this inshaAllah ta'aala.

Having said that there's a few things that may help an individual understand the Qadr...number one, is that Allah tabaraakta 'aala does not do any injustice. This has to be a general rule and something attached to the heart and understood and never let it waver from your mind. Whatever situation or condition you might find yourself in or anybody else you must understand that fact, that Allah tabaraakta 'aala does not do any injustice to His servants, rather, they are the ones who do injustice to themselves. Also, the fact that the Prophet (alayhis salaam) said in an authentic hadith that Allah tabaraakta 'aala said...a hadith Qudsi... "Verily I have forbade injustice upon Myself and have made it between My servants forbidden", so dhulm is out....there is no way in the world that Allah tabaarakta 'aala is going to place guidance where it does not deserve to be and gonna place misguidance where it does not deserve to be. One of the Names of Allah tabaraakta 'aala is Al-Hakim. Hakim...one of the meanings of wisdom is placing things in their proper places. Dhulm, injustice, is to place things in their improper place. For instance, why is shirk called dhulm adheem (a great dhulm)? Because the worship that is due to Allah tabaraakta 'aala you took and you directed it toward someone else so you placed worship in its improper place so you committed dhulm! Wisdom is in placing things in their proper place. The one who has gentleness when it is time to be gentle is wise. The one who is harsh when it is time to be harsh is wise. The one who is generous when it is time to be generous is wise. The one who holds back when it is time to hold back is wise....placing things in their proper place. So in this regard they say that Allah tabaraakta 'aala, those who He has Guided, He has placed it in its suitable place, guidance. He would not have done other than that subhaanau wa ta'aala! So wisdom and no injustice, just justice, just what is right, just what is correct, just what is good.

Another issue is that the Qadr of Allah tabaraakta 'aala is the secret of Allah tabaraak ta'aala regarding His creatures. This is a statement of Ali ibn Taalib (radiAllahu anhu) that was brought in Aqeeda Tahaweeh and other books that this Qadr is the secret of Allah tabaraakta 'aala. Otherwords, theres a page of Qadr that you see, that page is this man is poor...this one is rich...this one is young...this one is old...this one is healthy...this one is sick...this one is happy...this one is sad...this one is fortunate...this one is misfortunate...then there's another page that you don't see and that's 'why'. Why is he sick, why is he poor, why is he rich, why is he this, why is he guided, why is he not....it is the secret of Allah tabaraakta 'aala amongst His creatures...no-one tries to race after it and tries to expose it except they destroy themselves. So it is beyond us regarding this issue but we know that Allah tabaraak ta'aala is Al-Hakim, The All Wise, and we know that Allah tabaraak ta'aala does not commit any injustice to His servants. Keeping these things in mind will keep your foothold firm regarding the issue of Qadr. No matter what comes your way you understand that Allah tabarak ta'aala is just. No matter what comes your way you know that Allah tabaraak ta'aala decrees that which is good. No matter what comes your way you know that Allah tabaraak ta'aala is wise. So this is something concerning the Decree of Allah tabaraak ta'aala and we will cover more of that but this is where the people will go astray at. They want to question Allah tabaraak ta'aala on why me, or why this, or why that...man...akhi...akhi...you're not going to be able to understand that issue because that is a secret of Allah tabaraak ta'aala regarding His creatures but know that whatever Allah tabaraak ta'aala decrees is sound, is upright, and is just. And he who tries to go into this issue further is transgressing His Boundaries and going into the Soverignty of Allah tabaraak ta'aala, the Rububiyyah, the Lordship of Allah tabaraak ta'aala. Who are you from the creatures that Allah tabaraak ta'aala has to have consultation with you as to what He is doing regarding you and you're a creature? Why you could not even understand any of it....we could not understand any of it. So the matter in this area is as Imam (?) and others say it is a matter of Eemaan wa Tasleem. Just like in the Names and Qualities of Allah, we're gonna come across it, some of us may get our minds around to understanding it and some of us may not, and that's part of the test, understanding it or not understanding it. Therefore, what you don't understand from Qadr and what you don't understand from Asmaa wa Siffat , but you say 'I submit', 'We hear and we obey'. All of it is from our Lord, we submit, tasleem, submission is the key to these particular areas that you don't understand regarding the matters of the Deen of Allah tabaraakta 'aala, especially matters of the dynamic and explosive and powerful as Qadr, as The Decree of Allah tabarakta 'aala and the Names and Qualities of Allah tabaraakta 'aala. Those are the pillars that you have to keep in mind. No dhulm, only khayr and Al-Hakim. Allah tabaraakta 'aala is Ar-Raheem, Merciful, and Allah tabaraakta 'aala is The Guide, and Allah tabaraakta 'aala is the One Who Guides the hearts of the servants if the servant is sincere in his niyyah and he is truthful in this regard, he's not trying to go beyond His Bounds, he's not trying to find out things that were never meant for him to find out, and he will never find out because it is beyond him, but rather it is a matter of tasleem, it is submission. This is the safety and the success in the areas of these matters. We're not ahlul 'akl where we go in with rationale and we go on reasonings and we try to say things that we have no evidence for and try to come up with things and try to make parables with Allah tabaraakta 'aala and these type of things and analogies....we are people of tasleem, people of submission.

While knowing that Allah tabaraakta 'aala is All Wise, while knowing that Allah tabaraakta 'aala is the One Who Does Not Do Any Injustice but He is the One Who Is The Most Just Subhaanahu wa Ta'aala!

 

To be continued inshaAllah............................

Was Salaam,

Jameelah Iman Muhammad bint Vasquez

March 20, 2011 at 5:37 PM Flag Quote & Reply

thmsadaqagroup
Administrator
Posts: 107

BISMILLAH -IR- RAHMAN -IR- RAHEEM

August 3rd, 2008

12:00 p.m.

Sunday

Topic: Sharh Al-Aqeedatil Wasitiyah

'Fundamental Beliefs Of Islam & Rejection Of False Concepts'

 

Written By: Sheikh ul-Islam ibn Taimiyah

Explanation By: Imaam Muhammad ibn Saalih al-Uthaymeen

Translated By: Abu Uwais Abdallah Ahmed Ali

As Salaamu 'Alaikum wa Rahmatullahi wa Barakaatuh

Bro. Abu Uwais (rahimahullah) began with praises to Allah (subhaanahu wa ta'aala) and introduction to the lesson. This is the fifteenth (15th) lesson, there are 15 tapes available after today inshaAllah ta'aala on this issue. And I say this to say that I see some new faces, point in being that we have studied some new principles that those individuals need to be armed with in going into the study of this book. If you don't have those principles you may become confused about the issue or not have a solid foundation, for the area that we are going into now is a very serious area in 'Aqeedah, in our Belief in Allah tabaraakta'aala. Very serious area and it is that area which comprises most of the book and that is the area of Asmaa wa Siffat, Tawheed Allah, Oneness of Allah and His Asmaa wa Siffat, in His Names and His Qualities. This is something that a lot of people have been confused in regarding the issue but Ahlul Haqq, Ahlul Athaar, those upon the Way of the Salaf, those upon the (?) al-Mumineen, the path of the believers, they are upon clarity upon this issue and there is nothing that is unclear to them regarding this issue. And this will be the case as long as the individual sticks to the principles that have been laid down from Kitab and from Sunnah and from the Salaf us Saalih, and from the Ulemaa, generation after generation in this area and other areas, in the area of 'Aqeedah and also in the area of Manhaj. So this is the issue that if one sticks to the principles one will be upon clarity and he who misses the principle or he who mixes between the principles or doesn't have an understanding of it, this is the one that we fear for him that he will not have an understanding on the issue and there will be a certain amount of confusion in his head and confusion in his belief. Particularly , as we have said, if you've never studied a book dealing with this issue or never sat in circles dealing with this issue of the Names and Qualities of Allah tabaraakta'aala from a reputable scholar , a book by a reputable scholar relaying to you, tape translated by a reputable scholar relayed to you, circles dealing with the principles by a reputable scholar and the upright scholars have placed and delivered to the ummah to save them from falsehood and from deviation. If you never sat in those circles you might not be clear on those issues as we speak.

Nevertheless, we are now inshaAllah ta'aala at the area, 'cause we've covered mashaAllah a good portion from where the Shaykh started, we are now where he says Belief in Allah and from Belief in Allah is to believe in how Allah tabaraakta'aala describes Himself in His Book, and how the Prophet Muhammad (sallAllahu 'alayhi wa sallam) described Allah in the Authentic Sunnah. Shaykh Uthaymeen (rahimahullah) explains this...his statement 'And from eemaan'....this is to let you know and he says in arabic (?) and like I said before we might not have the opportunity nor the intention to go into many of the (?) points of the Mashaikh, for we are already getting complaints from some brothers that these classes may be too heavy. I, for one, believe that these classes are relevant and are needed and if they are heavy upon someone it is because that individual has been lazy regarding their study habits and their understanding of trying to get these issues together Islamically and trying to understand the Kitab and Sunnah upon the Way of the Salaf us Saalih. This is the only one that it should be something heavy on. It is a very easy subject inshaAllah ta'aala. We're not asking everybody to get their mind around certain terms as people are on different levels. Some people will understand and have an understanding of terms and they can relay it back to you in that regard. If we pick out a particular group, the Murtazilah, or Raafidah, Ashariah, or Jahmeel, they'll recall this. Some people won't recall any of that and they may even get some of the issues mixed up, so we are asking for those individuals to get the 'butter' of the situation. To get, as ibn Qayim and ibn Taimiyyah used to say it, al-mukhsoon, what is meant ...what is intended...and then walk away with that bi'ithnillahi ta'aala, at least you're upon soundness and upon clarity regarding the issue. But for those brothers who have a high desire and high goals for themselves, they don't like this thing of being on the same level of Islam that they were upon yesterday, they want to progress each and every day, they want to become closer to Allah tabaraakta wa ta'aala, they want to become someone who is more knowledgeable regarding Allah tabaraakta'aala, more knowledgeable regarding Muhammad (sallAllahu 'alayhi wa sallam), more knowledgeable regarding Islam as their Deen, they want to grow, they want to be better each time, each day. For these individuals we hope for them that they will take notes and they will listen to the tapes and they will benefit bi'ithnillahi ta'aala. As long as one is sincere Allah tabaraakta 'aala will guide him, will set him aright. So the matter of whether it is heavy or not heavy, sometimes all of the message is heavy. Don't think that any matter is light. Imam Maalik (rahimahullah) said 'None of this matter is light' Did you not hear that Allah revealed to the Prophet of Islam 'Verily I will reveal to you a heavy message, a heavy statement'. So all of the Deen is heavy. Don't think we're getting too heavy, we're not getting heavy enough. We have to have higher goals and we have to expand our horizons particularly in regards to how we understand the Deen of Allah tabaraakta'aala. You won't see these same brothers shying away from computer knowledge, no, they know all the latest things regarding that. It's not a problem for them in that area. So this is how it should be moreso regarding the Deen of Allah tabaraakta'aala. If there is something that is not understood then raise your hand and say 'I didn't understand that particular point' and we'll go over it again inshaAllah, and if it's still not understandable then you ask again. We'll try to explain it another way bi'ithnillahi ta'aala, break it down another way, and if it's still something that you don't understand then upon you is to get up in the middle of the night and make duaa to Allah tabaraakta'aala, like ibn Taimiyyah (rahimahullah) used to do when he would read hundreds of tafseers, when he would come across something that he didn't understand he would say 'Oh Allah, who taught Ibraheem, and Oh Allah, who brings the understanding to the Imaams, teach me and grant me understanding'. Take it to Allah tabaraakta'aala. As our Prophet ('alayhis salam) used to do in matters that the people differed in, in the Qiyyam, in the night prayer, what would he do? “Oh Allah, Lord of Jibreel, Mik'aeel, and Isra'feel guide me to that which your servants differ in” to the end of that duaa. Understanding is in the hands of Allah tabaraakta'aala. In something that you don't understand, then jayyid, take it to Allah tabaraakta'aala after you have asked the question and tried or while you are asking you can say 'Oh Allah increase me in knowledge'. The Prophet (sallAllahu 'alayhi wa sallam) said that . So there's no reason for one to be confused and don't be shy about asking bi'ithnillahi ta'aala.

So from eemaan, from Belief in Allah, he says 'from Belief in Allah' because we mentioned that Belief in Allah has four matters. What are they? The existence of Allah, he said the Lordship of Allah, the Names and Qualities of Allah, the fact that Only Allah Alone should be worshiped...is he right in this regard? Everyone agrees? Jayyid! So watch what he says...'min eemaan'...and from eemaan, this means that you've taken a portion of something and he says 'and this is from this'...so from eemaan, out of these four aspects, one of the matters that you must believe in or one type of eemaan that you must have in this regard is Eemaan in the Names and Qualities of Allah. Eemaan in how Allah tabaraakta'aala described Himself or what Allah tabaraakta'aala described Himself with in the Qur'an and what the Prophet (sallAllahu 'alayhi wa sallam) has described Allah tabaraakta'aala with in the Authentic Sunnah. He said 'What He described Himself with in His Book'. Shaykh ibn Uthaymeen said ' It is more befitting for one to say what He has named Himself with', better than what He had described Himself or the Qualities that He has mentioned regarding Himself...what He has named Himself...but the author ibn Taimiyyah (rahimahullah) mentions Siffat (Qualities) either because there is no name except that it has a quality attached to it...that's not hard to understand...someone who is all knowledgeable has the quality of what? Having knowledge, like that. Or because the people didn't differ much regarding the Asmaa (the Names) but what they really differed with was regarding the Qualities. No-one denied the Names of Allah except the extreme, al-Jahmiyyah wal Mu'tazila. We are going to come across in our study.... and we have already done it in the previous fourteen (14) lessons....certain groups of Ahlul Bid'ah. They have their names, they have their origins, they have their connections to certain people, individuals throughout history. This is something known and we have went over them. We are asking the brothers to bear with us inshaAllahta'aala meaning from the standpoint if you can remember the Jahmiyah then jayyid, if you can remember the Ashaa'irah then jayyid, if you can remember the Mu'tazila then jayyid, but if you cannot remember all of this at least remember that one thing gathers between all of them and that is that they deny some or all of the Names and Qualities of Allah, that's the main thing that connects these groups, whatever their name may be, whoever they are following together, that they have denied or rejected or gave false interpretation to or played with....The Names and Qualities of Allah!

March 20, 2011 at 5:38 PM Flag Quote & Reply

thmsadaqagroup
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They have one name for them which if you can memorize it will be of benefit and that is Mu'atilah. They are the deniers and rejecters of the Names and Qualities of Allah. Nevertheless, you will hear these groups mentioned. So he says none but the extreme Jahmiyyah Mu'tazila deny the Names of Allah and there are some Mu'tazila who affirm the Names and they are Ashaa'irah Matureediyyah, they confirm the Names, but they differ with Ahlus Sunnah regarding most of the Qualities. Now, maybe in the future, I don't know, maybe we will give out a handout on these groups, you might even find it in the glossary of some of our brothers books who have translated these issues already, a book of 'Aqeedah, so you might go to the back of it and find in the glossary the term for Ashaa'irah...they are the followers of Abu Hasan Asharee and so on and so forth when he was upon that before he repented from that and they are (?). Mu'tazilah are like this...they are the ones who follow Waasil bin 'Ataa (?). Jahmiyyah are those who follow al-Jahm bin Safwaan and they are like this. So if someone has the energy to look at that and come across those names and some brief things, summary about those groups, it would probably be of benefit for those brothers who have not been in the habit of attending such as these classes or are not aware of the various groups that exist.

He says, 'Now we say why did the author say as Allah has described Himself? We say for two reasons...because 1:Every Name includes a Quality, or the other reason 2: That the people didn't differ much about the Names but they differed about the Qualities. Those who differed about the Names from those who ascribe themselves to Islam were few, very few. This is a point to understand. Now he said 'Bi Kitabihi (in His Book)'. Kitabihi means al-Qur'an. As Allah has described Himself in the Qur'an, and Allah called it 'a Book' and He called it a Book because it is written and it is written in a reserved tablet, written in the scrolls that are with the Angels. It is also written by the people, they write it in their musahif, they print it in their musahif, it is a book with the meaning that it has been written...that is what? The Qur'an. And it is connected to Allah...why? Because it is kallam...kallamuhu...His Speech...kallamuhu subhaanahu wa ta'aala. This Qur'an is the Speech of Allah. He Spoke with it in reality. It is His Words. Every letter is from Him subhaanahu wa ta'aala. Every letter that is in the Qur'an Allah tabaraakta'aala Spoke it. Now, in this what we have taken, just this statement from ibn Taimiyyah (rahimahullah), this statement once again is 'and from eemaan or from Belief in Allah is to believe in how or what Allah tabaraakta 'aala described Himself with in His Book and what the Prophet (sallAllahu 'alayhi wa sallam) has described Allah with in the Authentic Sunnah'. He said this contains certain matters or factors that we need to know. First matter that Belief in Allah, that when we say from Belief in Allah is to believe in how He has described Himself, how do we understand that? What is the aspect, what is the matter regarding this? That is because Eemaan bi'Llah, when we say from eemaan or from faith is this, it includes the Names of Allah tabaraakta 'aala and His Qualities. The Essence of Allah, the actual Self of Allah tabaraakta 'aala has Names and has Qualities, Names and Qualities...and listen to this point brothers...(if anyone doesn't understand it...ask)...the existence of a self, that doesn't have names or any qualities rather doesn't have any qualities is something that is impossible. Something that exists without any qualities is impossible. You will not have anything that exists or any matter that exists, put it that way, that does not have qualities. Existence of a matter or something that exists that doesn't have qualities is something impossible and will never happen. Now you can come up in your mind, ibn Uthaymeen says and I like this point, you can imagine something in your mind that doesn't have any qualities but you coming up with that in your imagination, in your mind, does not make it reality. That with which you are able to come up with in your mind is not like that which you are actually able to witness and is part of reality. You follow him so far? Jayyid! Now, nothing exists outside of your mind in reality that you can see, something that doesn't have any qualities at all, it doesn't exist . Now, listen to this, your mind can...for instance...come up with that there's something that has a thousand (1,000) eyes, and for each eye there is a thousand black pupils in it, and there's a thousand parts of the whiteness of the eye, and a thousand legs and for each thousand legs there is a thousand feet and for each thousand feet there is a thousand toenails and for each of them there is a million strands of hair and for each strand of hair there are a million more, and like this. This you can have and imagine in your mind but it does not have any reality. That which is reality is it is not possible that there exists anything without qualities. Because of this, to believe in the Qualities of Allah is from Belief in Allah. If it was not from the Qualities of Allah except that He Exists and His Existence is an Obligatory, Necessary Existence, and this is what everybody agrees upon, then there is no doubt that He must have Qualities. This is nothing but the Qualities in Existence. You got it? Pay attention! So this is the first issue....that that which exists has qualities. And Allah tabaraakta 'aala Exists and His Existence is a neccessity, so therefore Allah tabaraakta wa ta'aala has qualities which we must believe in, because there is nothing that exists except that it has qualities.

Next matter...Verily, the Qualities of Allah tabaraakta wa ta'aala are from the matters of the unseen. This is very important brothers...that verily the Qualities of Allah tabaraakta wa ta'aala are from the matters of the unseen and it is obligatory upon every person regarding matters of the unseen (this is a principle that he's giving us, not only in Asmaa wa Siffat but in any matter dealing with the unseen). It is obligatory upon the person to believe in it as it has come to us without going back to anything else other than the text. Text from what? Qur'an or text from the Sunnah. You have this point? That the Qualities of Allah are from the matters of the unseen and it is upon the individual when it comes to the matters of the unseen is to believe in them as they have come to us, as they have been related to us and not to go back or refer to anything regarding these matters of the unseen except text from Qur'an or text from Sunnah. This point is very important, for those who have went astray in these matters have went to other than the text from Qur'an or Sunnah and have not understood the matter of submission and have not understood the matter of believing in that which comes to you regarding matters of the unseen as they came. Imam Ahmad (rahimahullah) says 'Do not describe Allah except in a manner which He has described Himself, or in a manner which the Messenger (sallAllahu 'alayhi wa sallam) has described Him. Do not go beyond the Qur'an or Hadeeth' [repeated 3x]. He means that we don't describe Allah tabaraakta 'aala except with how Allah has described Himself in His Book or upon the tongue of His Messenger Muhammad (sallAllahu 'alayhi wa sallam). So if it didn't come from the Book of Allah or if it wasn't upon the tongue of the Messenger (sallAllahu 'alayhi wa sallam) and conveyed by him, we don't deal with it...we don't go into it. As we get further on we will understand this issue more. Evidence of this is in Qur'an, the Book of Allah, and the 'akl, the intellect. Both of these give you evidence of what has just been stated. Don't you dare describe Allah except in a manner which He has described Himself with in His Book and don't you dare describe Allah or give Qualities and Names of Allah except in amanner in which the Prophet (sallAllahu 'alayhi wa sallam) described Him in the Authentic Sunnah. Evidence for this, so that it is understood that no-one is talking out of hand, talking out of their hat, talking off the cuff, is evidence from the Qur'an and the 'akl. In the Qur'an, the Book of Allah, Allah azza wa jall says “Verily my Lord has forbidden lewd and filthy acts, that which is apparent and that which is hidden, and sin and transgression which is not right, which is not correct, transgression without a right, and that you ascribe to Allah that which He has sent down with no authority, and that you say about Allah that which you do not know”. That's the evidence...and that you say about Allah that which you do not know. Surat Al-A'raf Verse 33

If you describe Allah with a quality with which Allah did not name Himself or describe Himself with you have said about Him that which you did not know, and this is haraam. With this text from Qur'an that action that you have done would be haraam by this because you would have said about Allah that which you did not know. So he who describes Allah tabaraakta 'aala with a quality or a name other than that which is in the Book of Allah tabaraakta wa ta 'aala and the Sunnah of the Messenger (sallAllahu 'alayhi wa sallam) has spoken about Allah without knowledge and has fallen into that which is haraam. Not something light...it's haraam. Allah azza wa jall states “Don't say that which you have no knowledge of. Verily hearing, and the sight, and the heart ...you will be asked about all of that”. Surat Al-Isra Verse 36

March 20, 2011 at 5:38 PM Flag Quote & Reply

thmsadaqagroup
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So when we describe Allah tabaraakta'aala in a manner in which He did not describe Himself, with something that He did not describe Himself with we would have spoken about that which we have no knowledge and we will fall into that which Allah tabaraakta 'aala has forbidden. Surat Al-A'raf Verse 33, Surat Al-Isra Verse 36 knocks down that whole issue of speaking about the Names and Qualities of Allah tabaraakta 'aala without a text from Qur'an and Sunnah. Ones who want to speak from their head, speak from their imagination, speak from what they feel, it knocks that all down...they fall into that which is haraam. Intellectual evidence that is the Qualities of Allah azza wa jall are from matters of the unseen and there's no way for anyone to know, with this intellect, the matters of the unseen. Every Muslim knows that. The Ghayib is with Allah tabaraakta'aala and what He chooses to reveal of it upon the messengers, the last of the prophets and messengers Muhammad ibn Abdullaah (sallAllahu 'alayhi wa sallam). There is no manner of the 'akl, of the reasoning, converging or going upon or obtaining or attaining knowledge of the unseen. How is it unseen if everybody can see it? Like they used to say about the sufis...the sufis say that they're Auliyah, read the reserved tablet, so as the Mashaykh would say...it's protected from who if you can look into it? No-one knows the Ghayib but Allah tabaraakta'aala. So Shaykh says loudly and speaks clearly...if this is a matter of the unseen and there's no means of the intellect getting or achieving knowledge of the unseen, then we cannot describe Allah tabaraakta'aala except with what He has described Himself with, with what He has told us. We can't know about the 'how' of it, we can't ascertain or affirm anything except what He has conveyed because we are cut off from it totally because of this unseen, this Ghayib...it is impossible. Listen to what he says (I like this point).....We right now do not have a concept or real understanding of how Allah tabaraakta'aala described the bliss of the gardens, the bliss of Jannah...in the sense of the reality, even though Jannah is a creature, it is created by Allah tabaraakta'aala.....this Jannah has fruits and pomegrantes and these types of things, nice couches of repose to lay upon, beautiful women, but we don't realize the reality of these things. If one said to you , 'describe Jannah to me, the reality...describe it in reality to me', you're not able to. Can't tell you how the couches are, you know, such and such inches, and its got this green in it but the green is a sort of.....no, none of us is able to do that, right? Because Allah has already stated the matter and made it very clear.....”no soul knows whats hidden, that's part of the right of Jannah, what is hidden, what is being stored for that soul, what is hidden of the things that bring enjoyment to the eyes as a reward for what they used to do”. Surat al-Sajdah verse 17. No soul knows, it's hidden. And based on the statement of Allah tabaraakta 'aala in Hadith Qudsi “I have prepared for my righteous servants that which no eye has seen and no ear has heard and the thought of it has not even reached or come upon the heart of any man”. That which no-one has seen or heard or imagined the beauty of is prepared subhaanahu wa ta'aala! This is the Jannah which is a creature. If this is the case with a creature, if this is the case and follow this reasoning that the Shaykh is doing...it's beautiful...if this is the case with the creature, the Jannah, which has been described to us with description...didn't Surat ar-Rahman describe Jannah, didn't almost every other verse...every time you go throughout the Qur'an...describe Jannah, did not the Prophet (alayhis sallam) describe Jannah, describe the Jannah with meanings but not the reality, so this is a great situation with the creatures that we don't know the reality of them or the reality of that particular creature even though it's been described to us explicitly in the Qur'an and explicitly in the Sunnah all we know is the meaning of it and not the reality, then what about Allah tabaraakta wa ta'aala, the Khaaliq! The reality of Tawheed, you like that? That's his way.

Another example...every individual, every human being has a soul. He's not living, he doesn't live except that he has a soul. No sooner than that soul is removed, he dies. If it was not from the 'ruh' in his body, he would die, but he is not able to describe that soul that is within his very own body. If it was said to him 'what is this soul that is in you, explain it, break it down, tell me about it, what is it if it was pulled away from you and if it was pulled away from you, you would become a dead body but if it is within you , you'd still live'! He said, 'You are a person, you have intelligence, you have understanding, let's look and let's think'....we would not be able to describe...no matter how much we thought. The soul, and it is a creature and it's within our very bodies but we would not be able to describe it. Even though, the Shaykh says, it's close to you, between your shoulders, within your body and you can't give the truth regarding that, the reality regarding that? You are something that can be seen, the Shaykh says, the 'ruh', you agree with that? Something that can be seen...the 'ruh' is something that can be seen by every one of us? The Shaykh brings a hadith that all of us have went across...Prophet (alayhis salaam) says “ When the soul is taken the eyes follow it”...Sahih? The person sees himself, or the soul while it is taken, this is why the eyes stay open when death comes...looking at the 'ruh', witnessing the 'ruh', while it came out, the soul has been taken and then it is placed in a (?), then it is taken up to Allah Tabaraakta'aala and with all of this we're still not able to describe it and it's within his body, between his shoulders. So how can you try, how can you have the audacity, how can you have the gumption, to describe the Rabb, the Lord subhaanahu wa ta'aala in a manner in which He did not describe Himself? It is necessary that we actualize the belief in affirming the Names or the Qualities, rather, the Qualities of Allah tabaraakta'aala.

Another matter, and this is a point we should write, those brothers who can write it can write it and those brothers who can't can go back over the tape, the cassette tape and get some understanding of this issue, these are our principles, things that we should understand regarding this issue...clears out a lot of misunderstanding and when you read somewhere else or hear something else contrary to this you'll be able to see it for what it is, foolishness and garbage and the wass wass, the whisperings of Shaytaan. Third matter is that we don't describe Allah tabaraakta'aala with something that He did not describe Himself with. He goes on......what does he mean by saa'lah(?) here? This is another thing that you must understand, saa'lah(?) means revelation. Saa'lah(?) comes from hearing of course but when the scholars use it, and this is why it is important to understand in these areas or any area that you're going to go into in the science of Islam is that you understand the terms of the scholars. And some might accept hearing, accept what we find in the hearing, but what does that mean? When you know the terminology of the scholars then you can understand what they are saying. Another term that they use for it is 'taukeef', this is another term that's used for revelation regarding Qur'an and Sunnah. They say it's in 'taukeef', like this, or saa'lah. So here when he says a 'saa' (?) and he tells you what a 'saa'(?) is, what is a (?), two verses, two verses from where, Qur'an, so that means Qur'an is what, 'saa'(?). Don't get mixed up on the issue it is just a manner of describing and defining something. They call it saa'mah(?). And we just took those two ayat, the ayat that we took before that lets us know that we can't describe Allah tabaraakta'aala first without knowledge of what He has described Himself with, we can't come up with our own or we'd be speaking without knowledge right? We took that. This is a matter which is unseen. Otherwords what the Shaykh is doing here at this point is just confirming what we have just studied. Fourth matter, and this is very important, the obligation of conveying the text and accepting the text. The text of what, Qur'an and Sunnah, upon their apparent meaning and not going beyond that. If text comes from Qur'an or text comes from Authentic Sunnah you take that text and you take it for its apparent meaning and you don't go beyond that. An example of that is when Allah tabaraakta'aala described Himself as having Eyes, or when we say that Allah tabaraakta'aala has an eye do we say that it is the sight but not the reality of an actual eye? Now, all of these 'nusoos' that are going to come past us now is going to affirm for Allah tabaraakta'aala all of these Qualities that Allah tabaraakta'aala has mentioned for Himself. Stop here and I say that now those brothers that have attended the lessons before will understand the issue quite well, that whenever we come across a Quality of Allah tabaraakta'aala we make sure that our hearts do not go anywhere towards what is called 'tasbeeh', which is making Allah similar to His creatures. That what we hear about the Names and Qualities of Allah tabaraakta'aala they are absoulte and totally for Him subhaanahu wa ta'aala in a manner that befits His Majesty subhaanahu wa ta'aala. I say this to give a small advertisement for those brothers who have sat and we have some new people here, so, on that type of level. So understand this.

So when we come to this Quality of the Eye of Allah tabaraakta'aala we don't say, for instance, that it is approving sight but not the actual eye. See the foolishness that these people go into, Ahlul Bid'ah! So this is why the Shaykh wanted to say that you put it on it's apparent, take it on its surface, right. If we said that.... if you see eye in the Qur'an or if you see eye in the Sunnah akhi it doesn't refer to an eye, it refers to sight, it doesn't refer to the actual eye. If we said this, we would be describing Allah in a manner other than how He described Himself. When Allah says He has Two Hands but His Two Hands are wide and outspread, if we were to say Allah tabaraakta'aala really doesn't have a hand but what He means is that He gives a lot of bounties and spreads a lot of bounties upon His servants. If we say that have we described Allah in a way that He has described Himself? Jayyid. You guys recognize when someone is playing with the Names and Qualities of Allah tabaraakta'aala. So this is a principle that is a must to understand brothers. That which comes regarding Allah tabaraakta'aala, in the Qualities of Allah tabaraakta'aala, nusoos regarding these issues, the text in Qur'an and Sunnah...we take it upon its apparent meaning and we don't go beyond it.

March 20, 2011 at 5:39 PM Flag Quote & Reply

thmsadaqagroup
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Fifth matter he brings is that what the Muallah, ibn Taymiyyah (rahimahullah) intended, includes everything that Allah tabaraakta'aala has described Himself with. We'll explain this. Somebody will say 'man that's too heavy, see I told you that the duroos was too heavy'. These are just terms. Don't run away from terms akhi. You know the emails that you get from advertising places that you don't want, you call that spam, and you have no problem with that. You don't have a problem with learning that type of stuff, but now we're in this issue and brothers get a little shaky and nervous. Brothers used to memorize how much the earth weighs and they didn't have a problem with that, thought that was heavy knowledge, tell us about how much the earth weighs. LA HAWLA WA LA QUWATTA 'ILLAH BI'LLAH! Siffatul Dhatiyyah(?)...He explains it...it is the actual Self or the Essence of Allah tabaraakta'aala. Siffatul Dhatiyyah(?), or the Self of Allah tabaraakta'aala are Qualities that Allah tabaraakta'aala always had and will always have. Still has and will always have. They are of two types.....in other words Allah tabaraakta'aala has Qualities that He has always had and will always have, part of this Essence itself subhaanahu wa ta'aala. Those who can conceptionalize, you will understand when he says it...Al Hayya- the All Living, wa 'Ilm-Knowledge, wal Kudra(?)-Power, wal Hikmah-Wisdom, and anything similar to that. This is an example, this is not all of them, this is an example. You see, the general meaning, when you talk about life, knowledge, ability, wisdom, right, you understand that it is something that is part of His Essence and it is a concept that you can understand, that He is All-Living subhaanahu wa ta'aala, He's All-Wise subhaanahu wa ta'aala, jayyid! Was that hard? Wal Hadariyyah(?), here's another term actually, Hadariyyah(?) is a term that comes from the word Hadr(?), comes from the Sunnah of the Prophet (alayhis salaam), described in that regard and he may intend other than that but these are the types of Qualities that He has...wal Yadain-Two Hands, wal Wajh-Face, wal Aynain(?)-the Two Eyes, that which we call, when we come to talk about the creatures, the parts of the body, but that's when you talk about the creatures and when it comes to Allah tabaraakta'aala it is something else. I should say that, basically, Hadariyyah are those Qualities other than those that are part of the....other than those that fit into the (?). We'll discus that further when we go on. Listen to this...and make it clear inshaAllah ta'aala...if it's too heavy or you don't understand something stop and ask. Allah tabaraakta'aala has always had Two Hands, a Face, and Two Eyes. He didn't get this subhaanahu wa ta'aala after one time not having it, otherwords it was never a time when Allah tabaraakta'aala did not have Two Hands, did not have Two Eyes, and did not have a Face. So he's explaining it there in a sense that Ma'awiyyah(?) are those things that are not like physical qualities in the sense of hands, face, and eyes...they are more or less like All-Living, All-Hearing, Knowledge, Wisdom, and like this.

So, this is one way of explaining it. What I'll try to do inshaAllah ta'aala in the next lecture that we have which will be Friday is to look up the terminology that Ibn Taymiyyah (rahimahullah) is using and give some type of little print out or some type of explanation of this so it is more clear bi'ithnillahi ta'aala. Laa bass inshaAllah. Anyway, these Qualities have never been away from Allah tabaraakta wa ta'aala. Allah tabaraakta'aala has always been Living and will always Live and has always had Knowledge and will always have Knowledge, always had Ability and still has and will always have Ability. Otherwords the Shaykh wants to make clear, because he is going to repeat some matters, these things were not something that were new nor was it something that reoccurs...it was always there. Otherwords His Life is not something that was renewed or comes about in a renewal type thing nor His Hearing, no, all these things are Qualities that have been there, as they say, since ever! What do you just get from that? That they have always been there forever! But the creatures, they are that which have come into existence, which Allah tabaraakta'aala has created, and like this. For instance, and he gives an example, and like I said once more, if this is not clear to you, relay it because the Shaykh does get into detail, but I don't think we should run from detail. I think if it's a detail that we don't understand at this particular point in time then we can understand it later, but at least let's give it it's place and it's position and hear it and understand it. I don't think that any of this is in any way hard. For instance, he says the Hearing of Allah tabaraakta'aala has always been there and will always be there, but that which is heard can in fact be something new. For instance, you might right now listen to Athan, this doesn't mean that you just got new hearing, but that your hearing has already been there but that which you are listening to regarding the Athan is something new. But from the hearing, he said, we have had hearing since Allah tabaraakta'aala created it within us but that which we hear or the different things that we hear is that which is new, like this, and I think the Shaykh in this creates, even though we might not fully understand the issue of why he is going or has placed this much detail , is referring to some of the doubts that some of the Ahlul Bid'ah have and you will find these doubts written in the various books of those books like 'Aqeedah at-Tahawiyyah and others that go into those issues that the innovators have. So sometimes he knocks down those issues in his discussion of other issues and inshaAllah ta'aala laa bass! The way the Ulema place it, they call it the Qualities of the Essence of Allah because they are connected to the Essence of Allah tabaraakta'aala and they have never been separated from Him. O.k., so that clears it up more for you insha'Allah ta'aala, for Siffat (?) are of these two types. So both of these are from the Essence of Allah tabaraakta'aala. Also, maybe it would help if those brothers would do some reading on certain books that have been there...one of the books that have been translated recently by Brother Musa Richardson is the Quwwaid Mufla(?) regarding the Names and Qualities of Allah tabaraakta'aala and it will basically mention some of these principles also. Don't buy the book and just put it on the shelf , you know, like brothers did with the book at-Tawassul by al-Albani, they just put it on the shelf, said that 'it was too heavy for me, I can't go beyond this' akhi we have to leave this type of foolishness and this type of laziness, maybe, you know , Ahlul Bid'ah and we don't need them as examples but they learn their bid'ah well and they present their bid'ah well and they spread their bid'ah well. And here we have the HAQQ, I mean for the Shaykh ibn Uthaymeen to go into this much detail, this is something that we should pay attention to, not become bothered with or you know, yawning and scratching and I don't really need to know that and so on and so forth, akhi you don't know what you need to know. If you knew what you needed to know you wouldn't have went through some of the things that you went through regarding your Islam. Knowledge is of importance in this matter. If it appears, like I said, heavy to some, then insha'Allah ta'aala we'll try to slow it down. Some people say Abu Uwais sometimes speaks too quickly, you know, slow it down a little bit and this type of thing. They're used to somebody talking in monotone, very very slow voice and whatever so that it can get to them, you know, and that type of thing. But everybody has their own way wa 'lillahil hamd. The Siffat of the Actions are the Qualities of the Actions, the Qualities of the Actions of Allah tabaraakta'aala connected to the Will of Allah and there are two types...Qualities which have a known reason, like the Pleasure of Allah...if He becomes pleased, if the reason behind becoming pleased is present there...as Allah said in Suratul Zumar verse 7 “If you disbelieve, Allah tabaraakta'aala is not in need of you and He is not pleased for His servants to be upon Kufr. But if you are grateful, He is pleased with that for you”. Then there are Qualities that don't have a necessary reason behind them, like the descending of Allah tabaraakta'aala to the Heavens of the Dunya when only a third portion of the night, the last third of the night is left, right. This we don't know the reason behind but Allah becomes pleased when there's a reason to be pleased, the reason behind it is known. In this case if you're grateful He is pleased with that. What is the reason the He is pleased? Because the servant is grateful. If I ask you what is the reason that He descends....Allahu Alim, we don't know, right? So this is what he means by that but these are Actions, Actions of Allah tabaraakta'aala. Being pleased is an Action of Allah tabaraakta'aala. Descending is an Action of Allah tabaraakta'aala. Jayyid. SO now he's telling us that the Qualities are split, and like this, Dhatiyyah are a part of His Essence, right? That have always been there and will always be there and he gave examples of that...All-Living , 'Ilm-Knowledge, Hikmah-Wisdom, all those types of Qualities and at the same time Two Hands, Two Eyes, a Face, like this. Those are Dhatiyyah, Dhatiyyah from His Essence. And Qualities that are actions that are connected to His Mashee'ah(?), they are only connected to His Will...Allah does it when He Will. When He Wills to do so He does it. Jayyid! And there are some Siffat that are both, part of the Essence and Self of Allah tabaraakta'aala and part of His Actions, like Kallam-Speaking, meaning that it is connected to His Will, its an action, He does it when He wills to do so and that is from the standpoint of each part or portion of the kallam, not the 'asl of kallam itself , the root of the kallam, the speech itself, is part of the Essence of Allah tabaraakta'aala because Allah tabaraakta'aala has always had the Quality of Speaking and will always have the Quality of Speaking. He Speaks with what He Wills , when He Wills, as when you get to the speech regarding the Kallam Allah.

Once again, the terminology of the scholars called these Qualities of Siffat Fi'liyyah (?), so brothers you have Siffat adh-Dhatiyyah(?), and Siffat af-Fi'liyah (?). Siffat adh-Dhatiyyah is the Essence of Allah tabaraakta'aala and part of the Self of Allah tabaraakta'aala and Siffat af-Fi'liyyah connected to His Actions connected to His Will. There are many evidences for this from the Qur'an...'And your Lord jaa'ah'....so the Coming of Allah tabaraakta'aala is what? From His Actions! Once again,, they looked for the time when the Angels will come, and Allah tabaraakta'aala, your Lord, will come. Allah is pleased with them and they are pleased with Him. And Allah tabaraakta'aala hated...until the end of the ayah...He hated something...and the punishment will be there forever. All these are actions. There is nothing if we affirm these Qualities of Allah from deficiencies from any aspect but rather it is from the perfection of Allah tabaraakta'aala, that He is able to do whatever He Wills. Those who deviate in this matter, they say that if we affirm these Qualities of Allah tabaraakta'aala, this is deficiency, and that's why they deny all the Qualities that deal with the Actions of Allah...they say He doesn't come, He's not pleased, He doesn't become angry, He doesn't hate, He doesn't love, they deny all of this by believing that these matters are something new and like this, and the Shaykh says that this is baatil, this is falsehood because we have a text for these. For Friday bi'ithnillahi ta'aala, try to go over this fifth matter here that he is talking about for this is the one that sometimes to try to express these terms in English, we have to come up with a uniform term regarding them so that the people are upon clarity regarding the issue. So upon the brothers is to understand these issues that he talked about with Siffat Dhatiyyah....the two types... and I will try to provide for you insha'Allah ta'aala either from our sources of the brothers who have went over the work of 'Aqeedatil Wasitiyah and have translated portions of it....some of the terminologies that they may have used may be of benefit or even some books that have translated already, just on these particular aspects because the understanding of them is not what is the problem.

To be continued insha'Allah.................

Was Salaam

Jameelah Iman Muhammad bint Vasquez

March 20, 2011 at 5:39 PM Flag Quote & Reply

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