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The Names and Attributes ofAllaah

AbdurRahman Meda

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The original blog can be found athttp://asmawasifaat.wordpress.com/

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ContentsReward of knowing Allaah’s Names . . . . . . . . . . . . . . . 1The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’sNames and Attributes . . . . . . . . . . . . . . . . . . . . . . . 2At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh . 4[Audio] The Meaning of Allaahs Most Beautiful Names – byDr. Saleh As-Saleh (rahimahullah) . . . . . . . . . . . . . . . . 7[Buy] Exemplary Principles Concerning the Beautiful Namesand Attributes of Allaah . . . . . . . . . . . . . . . . . . . . . . 9Anyone who memorizes the Names of Allah will enter Jannah? . 12Difference between takyif and tamthil regarding the Names andAttributes of Allah (Exalted be He) . . . . . . . . . . . . . . . . 19[Buy] Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad binSalih Al-’Uthaimin . . . . . . . . . . . . . . . . . . . . . . . . 21[Buy] Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah– Shaykh Muhammad Ibn Saalih al-’Uthaymeen . . . . . . . . . 22Explanation of the Ma’iyyah (i.e. Allaah being with thecreation) of Allaah . . . . . . . . . . . . . . . . . . . . . . . . 25Ruling on Ta’wil (allegorical interpretation) of Allah’sAttributes – Ibn Baaz . . . . . . . . . . . . . . . . . . . . . . . 28Actions and Attributes of Allah are Eternal (Qadimah) . . . . . 31Meaning of “Ahsa” in the hadith related to memorizing the 99Names of Allaah . . . . . . . . . . . . . . . . . . . . . . . . . 33Muslims can acquire the Attributes which Allah likes HisServants to acquire . . . . . . . . . . . . . . . . . . . . . . . . 36The Status of Having Knowledge of ‘Asmaa Allaah and His Sifaat 39A Mind-Map Summary of Aqidah at-Tadmuriyyah of Shaykhul-Islaam Ibn Taymiyyah . . . . . . . . . . . . . . . . . . . . . 42ilhad regarding the Names of Allah, the Most High and its types 44The Names of Allah Are Tawqeefiyyah (Restricted to Textualevidence) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

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Sharh Aqidatul-Wasitiyyah of al-Fawzan . . . . . . . . . . . . . 50Great Effects of knowing the names and attributes of Allaahupon the servant’s life . . . . . . . . . . . . . . . . . . . . . . . 55Are the Names of Allaah Limited to 99 or Are They Limiteless ? 60[Audio] The Names and Attributes of Allaah – by Umar Quinn . 63[Audio] Explanation of Ayaatul Kursee – Shaykh Saalim at-Taweel 64[Audio] Benefits of talking about Allah being above theCreation! – Shaykh Saalim at-Taweel . . . . . . . . . . . . . . 65List of Names of Allah with the Evidences – by Ash-ShaykhYahyaa bin ‘Alee Al-Hajooree . . . . . . . . . . . . . . . . . . 66The Status Of Knowledge Pertaining To The Names AndAttributes Of Allah Sub’hanahu Wa Ta’ala . . . . . . . . . . . . 67Allaah’s Attribute of Descent . . . . . . . . . . . . . . . . . . . 72The Misguided Saying of Some People that Allaah isEverywhere or Present in all Things – Sheikh Al-Albanee . . . . 74Glorifying Allah the Exalted by mentioning His Names andAttributes (Surah Al-Hashr) . . . . . . . . . . . . . . . . . . . . 76The Attribute of Laughing . . . . . . . . . . . . . . . . . . . . 80The claim that there are only twenty Attributes of Allah . . . . . 82Hadeeth al-Qudsi is the speech of Allaah in wording and meaning 84Ruling Concerning the Papers that Contain the Name of Allah . 86The Attribute of Al-Wujud (Existence) . . . . . . . . . . . . . . 87The meaning of the Hadith “Allah created Adam in His Image” . 89Allah is not Imageless . . . . . . . . . . . . . . . . . . . . . . . 91Meaning of Allah’s Arsh (Throne) . . . . . . . . . . . . . . . . 95Al-Mujeeb (The One Who Responds) . . . . . . . . . . . . . . 9882 of Allaah’s Names Mentioned Explicitly in the Book and/orthe Sunnah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100The Ascendancy of Allaah & A Refutation of Wahdatul Wujood& Hulool – Shaykh Albaanee . . . . . . . . . . . . . . . . . . . 102Ad-Dahr (time) is not one of the Names of Allaah . . . . . . . . 104Al-Mannan is one of the Most Beautiful Names of Allah . . . . 106Al-Rashid is not one of the Names of Allah (Exalted be He) . . . 108“The Hand of Allaah is over their hands” . . . . . . . . . . . . . 109[Audio] Speech of Allah – Mustafa George . . . . . . . . . . . 115Ruling on giving names indicating servitude to other than Allah 117Allah is NOT in the midst of, or surrounded by the heavensBUT He is above the heavens . . . . . . . . . . . . . . . . . . . 119

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Al-Awwal & Al-Qadeem . . . . . . . . . . . . . . . . . . . . . 122[Audio] Speculative Speech About Allaah is A HereticalInnovation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126[Audio] Seeing Allaah (ar-Ru’yah) in The Hereafter . . . . . . . 127There is nothing like Him & There is nothing that canoverwhelm Him . . . . . . . . . . . . . . . . . . . . . . . . . . 129Nothing worthy of worship except Allaah, He is Al-Awwal,Al-Aakhir and will not Perish, nor will Pass Away . . . . . . . . 132The meaning of the Hadith: “Whoever asks in the Name ofAllah, give him!” . . . . . . . . . . . . . . . . . . . . . . . . . 135A Refutation of Those who Accuse Ahlus-Sunnah of ConfiningAllaah to a Place . . . . . . . . . . . . . . . . . . . . . . . . . 137High is Allaah above what the Sufis ascribe to Him . . . . . . . 142Tafseer Ayatul-Kursi – By Shaykh Muhammad bin SaalihAl-‘Uthaymeen . . . . . . . . . . . . . . . . . . . . . . . . . . 146[Audio] He is Qadeem (Eternal) with no beginning, and theEver Lasting with no end . . . . . . . . . . . . . . . . . . . . . 147Al-Hayy, Al-Qayyoum . . . . . . . . . . . . . . . . . . . . . . 149The Name “Allaah” – By Dawood Burbank (Rahimahullah) . . 152The Mu’tazilites – The so-called Rationalistic Sect . . . . . . . 155Neither Slumber, Nor Sleep overtakes Allaah . . . . . . . . . . 158Al-‘Alee Al-’Atheem . . . . . . . . . . . . . . . . . . . . . . . 161Allaah is Al-Hakeem (The All-Wise) . . . . . . . . . . . . . . . 169Ar-Rabb (The Lord) . . . . . . . . . . . . . . . . . . . . . . . . 171Two Important Principles Concerning Allaah’s Names – MoosaaRichardson . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175[Audio] Nothing occurs except what Allaah Wills . . . . . . . . 176Allaah’s Names May or May Not Include a Related Ruling orImplication . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178Allaah’s Names Are Tawqeefiyyah . . . . . . . . . . . . . . . . 179Allaah is Al-Hafeeth (the Preserver) . . . . . . . . . . . . . . . 180Explaining the Meaning of An-Nur (The Light) – One ofAllaah’s Names . . . . . . . . . . . . . . . . . . . . . . . . . . 182Allaah is Al-‘Afuww (the Pardoner) . . . . . . . . . . . . . . . 191The Names of Allaah al-Malik and al-Maleek – Abu HakeemBilal Davis . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193Praiseworthy and Blameworthy “Ta-weel” . . . . . . . . . . . . 195Only Allaah Can Remove Harm . . . . . . . . . . . . . . . . . 197

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The meaning of Allaah’s ma’iyyah – Shaykh Muhammad ibnSaalih al ‘Uthaymeen . . . . . . . . . . . . . . . . . . . . . . . 199Benefit: Can We Attribute Anger to Allaah? – Moosaa Richardson 201Benefit: 99 Names of Allaah on Your Hands – Moosaa Richardson 202Benefit: The Du’aa – O God Help Me – Moosaa Richardson . . 203A Refutation of Those who Accuse Ahlus-Sunnah of ConfiningAllaah to a Place – Moosaa Richardson . . . . . . . . . . . . . 204Ar-Rabb (Lord and Nurturer) and His tarbiyyah (nurturing) ofHis creation . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205Verily Allaah is more merciful to His Servants than this womanis to her son . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207By combining a Name with another, perfection upon perfectionis achieved . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210Calling Allah With Names That Mushrikeen Have Named TheirDieties With . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21299 Names of Allaah mentioned in Sheikh ibn Uthaymeen’sAl-Qawaa‘id Al-Muthlaa . . . . . . . . . . . . . . . . . . . . . 219Placing a piece of cloth and people gathering around it whilerepeating the Name of Allah . . . . . . . . . . . . . . . . . . . 224Writing Allah’s Name on the car . . . . . . . . . . . . . . . . . 226Writing Basmalah and Allah’s Name on Ornaments and Jewellery 228Ruling on the Sufi way of repeating the Names of Allah . . . . . 229Seeing Allah in this world overtly . . . . . . . . . . . . . . . . 231The attribute of “the Self” of Allah . . . . . . . . . . . . . . . . 236Allaah heard the dispute between you both . . . . . . . . . . . . 237Questions on Lum’atul i’tiqaad using the explanation of Shaykhal-Fawzaaan – Part 09 . . . . . . . . . . . . . . . . . . . . . . . 238Ruling on naming someone: “Razzaq” or “Um Razzaq” . . . . . 248Repeating one of the Names of Allah specific number of times . 250Al-Khabeer (The Fully Aware, The All-Informed One) . . . . . 252Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) . . . . . . 254What is the meaning of Allaah? – Shaykh Saalim at-Taweel . . . 256Calling upon Allaah by His Attributes or Actions . . . . . . . . 259Questions on Lum’atul i’tiqaad using the explanation of Shaykhal-Fawzaaan – Part 05 . . . . . . . . . . . . . . . . . . . . . . . 261Ta’weel (interpretation) of the Mutashaabih (unclear) –Questions on Lum’atul i’tiqaad Part 07 . . . . . . . . . . . . . . 267Tafweed of Kayfiyyah of Allaah’s Attributes . . . . . . . . . . . 273

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The Kursī of Allāh – Shaykh al-Albānī . . . . . . . . . . . . . . 276Using the names of Allah preceded by “al”, for other than Allah 278Allaah’s Names are not limited to any specific number –Al-Qawaa‘id al-Muthlaa . . . . . . . . . . . . . . . . . . . . . 280The deviations from the correct belief (ilhad) regarding thenames of Allaah – Al-Qawaa‘id al-Muthlaa . . . . . . . . . . . 281Allaah is Al-Muqaddim and Al-Mu’akkhir . . . . . . . . . . . . 282Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir (The All-Powerful) 283From ‘Aqeedah Course: The Haa’iyyah Poem of Ibn AbeeDaawood – By Abul-’Abbaas Moosaa Richardson . . . . . . . . 285Al-Fattaah (The Judge, The Opener) . . . . . . . . . . . . . . . 286

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Reward of knowing Allaah’s NamesSunday, June 19, 2011

AbdurRahman.org

Allah has ninety nine names, one hundred minus one; and he whocounts them all will enter Al-Jannah (the Garden Of Heaven), and Al-lah 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’ahin regard to Allaah’s Names and Attributes

Sunday, June 19, 2011

AbdurRahman.org

Question:

What is the creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’sNames 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 aName?

Response:

The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names andHis Attributes is affriming that which Allaah has affirmed for himself fromthe Names and Attributes, without:

tahreef (changing/distorting a Name and/or Attribute of Allaah to otherthan 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);

takyeef (questioning as to ”how” (Allaah’s Name or Attribute is), i.e. Howdoes Allaah descend, etc.?);

tamtheel (to imply a similarity between Allaah’s Names and Attributes andthat of His creation).

And the difference between a Name and an Attribute is that a Name is thatwhich Allaah has named Himself by; and an Attribute is that which Allaahhas described Himself by. And between them is a clear difference.

So a Name is that which is considered a Name of Allaah (Subhaanahu waTa’aala), (and that) which incorporates an Attribute. And affirmation of aName necessitates affirmation of an Attribute. For example: al-Ghafoor

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(the Most Forgiving) is a Name, and (its affirmation) necessitates the (af-firmation of the) Attribute of Maghfirah (Forgiveness);And ar-Raheem (the Most Merciful) is a Name and (its affirmation) neces-sitates the affirmation of ar-Rahmah (Mercy).

And the affirmation of an Attribute does not necessitate the affirmation ofa Name. For example: al-Kalaam (Speech) does not necessitate the affir-mation of the Name al-Mutakallim (the Speaker) for Allaah.

So, based upon this, the Names aremore wider (in scope), since every Nameencompasses an Attribute, however, every Attribute does not encompass aName.

Shaykh Ibn ‘UthaymeenFataawa 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 3kinds.

Altering the words so the meaning changes: e.g. What some innovatorsdo to the Saying of Allaah in (4):164 – changing the Dammah on the lastletter of ”Allaah” with a Fathah, in order to change the meaning to ”Moosaaspoke to Allaah…”

Altering the words with no change of meaning: e.g. changing the Dammahon the last letter of ”al Hamd” in (1):2, to a Fathah. This usually occurs outof ignorance.

Altering the Meaning: taking the meaning of the words away from theirmost apparent meaning without any proof. e.g. Saying Allaah’s Two Handsmeans ”His Power” or ”His Blessing”.

AL-TA’TEEL

In the Language – to discharge and to make empty.

Technically here – to reject or deny all or some of that which is obligatoryfor Allaah regarding His Names and Attributes. This is of 2 types.

Complete Ta’teel – like the Jahmeeyah who deny the Attributes and someof 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 Handis, 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 wayof resembling. While Tamtheel and Tashbeeh indicate how something is ina 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 thecase.

02. Takyeef is Particular to Allaah’s Attributes, while Tamtheel is con-cerned with His Decree, Description and Self.

AT-TAMTHEEL

To affirm something is alike another in every way.

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 creationthat which is particular to the Creator

(1) Tashbeeh concerning His Rights – e.g. to say that others have the rightto be worshipped alongside Allaah.(2) Tashbeeh concerning His Lordship – e.g. to say that there are othercreators alongside Allaah.(3) Tashbeeh concerning His Attributes – to give others His Attributes thatare particular to Him – e.g. see quoted poetry.

02. Tashbeeh of the Creator with the creation – to affirm for Allaah, con-cerning His Self and Attributes which are particular to Him, the likes ofattributes of the creation.

e.g. to say that Allaah’s Two Hands are like the creation’s hands. The firstof 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 Taymiyyahhttp://www.salafipublications.com/sps/

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[Audio] The Meaning of Allaahs MostBeautiful Names – by Dr. Saleh As-Saleh(rahimahullah)

Thursday, June 23, 2011

AbdurRahman.org

The Meaning of Allaah’s Most Beautiful NamesBased upon the work of Shaykh Ibn Al-‘Uthaymeenexplained by Dr Saleh As-Saleh, rahimahumaa Allaah

The Meaning of Allaahs Most Beautiful Names1 – by Dr. Saleh As-Saleh 2(rahimahullah)

01 Knowing Allaah3

02 The Names are all Husna 14

03 The Names are all Husna 25

04 The Meaning of the Names 01 to 506

05 The Meaning of the Names 51 to 667

1http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names

2http://abdurrahman.org/audio/SalehAsSaleh/3http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_01KnowingAllaah_www.AbdurRahman.org.mp3

4http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_02TheNamesareallHusna1_www.AbdurRahman.org.mp3

5http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_03TheNamesareallHusna2_www.AbdurRahman.org.mp3

6http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_04TheMeaningoftheNames01to50_www.AbdurRahman.org.mp3

7http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_05TheMeaningoftheNames51to66_www.AbdurRahman.org.mp3

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06 The Meaning of the Names 67 to 748

07 The Meaning of the Names 75 to 1009

08 The Meaning of the Names 101 to 11210

To Allaah Belongs the Most Beautiful Names11 – by Dr. Saleh As-Saleh12( from Sahih Bukhari)

Are the Names of Allaah Limited to 99 or Are They Limiteless13 – by Dr.Saleh As-Saleh14 ( from Sahih Bukhari)

8http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_06TheMeaningoftheNames67to74_www.AbdurRahman.org.mp3

9http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_07TheMeaningoftheNames75to100_www.AbdurRahman.org.mp3

10http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_The_Meaning_of_Allaahs_Most_Beautiful_Names/Saleh-asSaleh_-_08TheMeaningoftheNames101to112_www.AbdurRahman.org.mp3

11http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_Hadeeth_-_Al-Bukhari_Book_of_Tawheed/Saleh-asSaleh_-_04-_To_Allaah_Belongs_the_Most_Beautiful_Names_www.AbdurRahman.org.mp3

12http://abdurrahman.org/audio/SalehAsSaleh/13http://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_Limiteless_www.AbdurRahman.org.mp3

14http://abdurrahman.org/audio/SalehAsSaleh/

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[Buy] Exemplary Principles Concerning theBeautiful Names and Attributes of Allaah

Thursday, June 23, 2011

AbdurRahman.org

Title : Exemplary Principles (al-Qawaa’idul-Muthlaa) Concerning theBeautiful Names and Attributes of Allaah

Author: Shaykh Muhammad Ibn Saalih al-‘Uthaymeen

Translated by: Moosa Richardson

Paperback: 280 PagesPublished: July 2003, Oct. 2009. Buy Here15

The pristine beliefs of the early Muslims are preserved in this vitally im-portant masterpiece written by one of the most outstanding scholars of ourtime.

Seven clear principles and their evidences from the Book and the Sunnahguide the reader through the confusion and false claims of the ignorant tothe clarity of belief in Allaah’s Names accomplished by the righteous earlyscholars of Islaam.

Seven more principles and their evidences follow, giving the reader firmunderstanding of the correct beliefs about Allaah’s Attributes. Four moreprinciples outline the correct approach in studying the related proofs andevidences.

All of this leads the reader into an enthralling series of refutations of thefalse notions of the Ash’aree sect, a text-by-text breakdown of how andwhy they went wrong in a careful and precise study of fifteen texts from theBook and the Sunnah. The beliefs of the Ash’aree sect are destroyed andthe origins of their deviation are exposed for all to see.

In the third section of the book, the author brings the principles with re-gards to the textual evidences for Allaah’s Names and Attributes. He estab-lishes that the proofs for the Names and Attributes of Allaah are only taken

15http://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 meaningsof the texts. Towards the end of the book, the author makes a definitivedistinction between Imaam Abul-Hasan al-Ash’aree and the deviant sectknown as the Ash’ariyyah, along with detailed refutations of their famousarguments against Ahlus-Sunnah. The book concludes with a chapter deal-ing with the ruling upon the people of ta’weel and an explanation of thema’iyyah (i.e. Allaah being with the creation) of Allaah. As an added ben-efit, this translated version of the book includes the Arabic texts of someof the pivotal ahaadeeth and statements of the Salaf so that the reader maymemorize them. Additionally, appendices have been added listing the var-ious authentic Names and Attributes of Allaah with evidence for Name andAttribute from the Qur’aan and the Sunnah. Lastly, it is useful to men-tion that this book has been widely acclaimed by the people of knowledgeas a crucial text needed for understanding the belief of Ahlus-Sunnah inTawheedul-Asmaa’ was-Sifaat; and at the head of these people of knowl-edge who have commended this book is Shaykhul-Islaam ‘Abdul-’AzeezIbn Baaz – rahimahullaah.

”…A magnificent book… a clarification of the creed of the righteous Salafconcerning the Names and Attributes… great principles and collective ben-efits concerning the topic…” - Shaykh Ibn Baaz

Additional features of this translation:

Selected commentary from Shaykh Muhammad Amaan Jaamee (may Al-laah have Mercy on him) and Shaykh ‘Ubayd al-Jaabiree (may Allaah pre-serve him) in the footnotes.

A list of evidences from the Book and the Sunnah that establish the 99Names 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 BeautifulNames and Attributes of Allaah’16

16http://www.troid.ca/media/pdf/exemplaryfoundations.pdf

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Excerpts from the exemplary book al-Qawaa’idul-Muthlaa fee As-maa’illaahi Ta’aalaa wa Sifaatihil-‘Ulaa of which it was translated and pub-lished by TROID Publications

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Anyone who memorizes the Names of Allahwill enter Jannah?

Friday, June 24, 2011

AbdurRahman.org

Merit of memorizing the Magnificent Names of Allah

Q: TheMessenger of Allah (peace be upon him) said: Allah has ninety-ninenames; anyonewhomemorizes themwill enter Jannah (Paradise). Does thismean that anyone who memorizes the Names of Allah will enter Jannah?

A: This is one of the Hadiths that promise Jannah and speaks of virtues andgood deeds. The Prophet (peace be upon him) said: Allah has ninety-ninenames, one hundred less one. Anyone who learns them will enter Jannah.According to another narration: Anyone who memorizes them will enterJannah. (Agreed upon by Al-Bukhari and Muslim)

This Hadith urges us to consider carefully, ponder over, memorize and learnthe Names of Allah, so that we can benefit from their great meanings, gainKhushu‘ (the heart being submissively attuned to the act of worship), obeyAllah and fulfill our duty towards Him(Glorified and Exalted be He).

Anyone who memorizes the Names of Allah, fulfills their duties towardsHim, and shuns the major sins will be admitted to Jannah while those whocommit major sins subject themselves to Allah’s Wrath and their fate is leftto HisWill: He may punish them or admit them to Jannah. Memorizing andlearning the Names of Allah is one means to enter Jannah if a person doesnot commit major sins. Attaining Jannah has certain conditions that must befulfilled and certain obstacles that must be avoided. Committing sins is oneof the obstacles which prevent one from entering Jannah with those whowill enter first. A Muslim who commits sins and does not repent beforedeath will eventually enter Jannah after being punished and purified.

Also, Allahmay forgive and admit them to Jannahwithout punishment. TheProphet (peace be upon him) said: The Fve (Obligatory Daily) Prayers,from one Jumu’ah (Friday Prayer) to the next and from one Ramadan tothe next are expiation for (sins committed) in between, as long as majorsins have been avoided. Major sins include those prohibited acts for whicha warning of severe punishment is given. These include all those which

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incur Allah’s Wrath, and are cursed by our Prophet (peace be upon him)such as Zina (sexual intercourse outside marriage), consuming Khamr (in-toxicant), undutifulness to parents, involvement in Riba (usury/interest),Ghibah (backbiting), Namimah (tale-bearing), etc.

These are somemajor sins whose committers will be left to Allah’sWill: Hemay forgive and admit them to Jannah due to their belief in His Oneness andtheir Islam or punish them in a manner commensurate with their sins andeventually bring them out of the Fire and into Jannah after purifying themof their sins. There are various Hadiths Mutawatir (Hadiths reported by asignificant number of narrators throughout the chain of narration, whoseagreement upon a lie is impossible) reported from the Messenger of Allah(peace be upon him) that indicate that many disobedient Muslimswill enterthe Fire because of their sins and will be punished in a manner commensu-rate with these sins.

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 whileothers will be granted forgiveness due to Allah’s Mercy. Allah (Glorifiedand Exalted be He) says: Verily, Allâh forgives not that partners should beset up with Him (in worship), but He forgives except that (anything else) towhom He wills .

Those disobedient Muslims are subject to Allah’s Will: He may forgivethem and admit them to Jannah, or punish them in a manner commensuratewith their sins and then take them out of the Fire as they will not stay thereinforever. None will abide eternally in the Fire except the Kafir (disbeliever)and Mushrik (one who associates others with Allah in His Divinity or wor-ship) who will not be forgiven.

Therefore, disobedient Muslims will not remain eternally in the Fire, ac-cording to Ahl-ul-Sunnah wal-Jama‘ah (adherents to the Sunnah and theMuslim mainstream) unlike the Khawarij (separatist group that believescommitting a major sin amounts to disbelief) and Mu‘tazilah (a deviant Is-lamic sect claiming that those who commit major sins are in a state betweenbelief and disbelief) who believe that the disobedient will stay eternally inthe Fire. However, Ahl-ul-Sunnah wal-Jama‘ah hold the view that the dis-obedient who have died as Muslims believing in the Oneness of Allah, but

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have not repented of their sins shall be subject to Allah’s Will. May Allahgrant us all success!

Q:Will the one whomemorize theMagnificent Names of Allah be admittedto Jannah (Paradise)?

A: It is reported in a Hadith Sahih (authentic Hadith) that the Prophet (peacebe upon him) said: Allah has ninety-nine names, one hundred less one.Anyone who learns them will enter Jannah. According to another narra-tion: Anyone who memorizes them will enter Jannah. These ninety-nineNames were not reported from the Prophet (peace be upon him) in any Ha-dith Sahih. However, the Muslim who is guided to learning them, by heartand put into action – and they are ninety-nine Names, is promised that good-ness.

The above is one of the Hadiths which speak of the virtues of memorizingthe ninety-nine Names of Allah, provided that one does not die while in-sisting on committing major sins because they are one of the causes thatdeprive a person from entering Jannah and cause him to be thrown into theFire, unless one attains Allah’s Forgiveness.

The basic principle is that unrestricted Ayahs (Qur’anic verses) and Hadithsshould be interpreted in light of restricted ones, because neither the Ayahnor the Hadith contradicts each other. They rather confirm one another.

Allah (Glorified be He) says: If you avoid the great sins which you areforbidden to do, We shall expiate from you your (small) sins, and admit youto a Noble Entrance (i.e. Paradise). Therefore, Allah indicates that avoidingmajor sins is a condition for expiating sins and entering Jannah. The Prophet(peace be upon him) stated, The Five (Obligatory Daily) Prayers, from oneJumu’ah (Friday Prayer) to the next and from one Ramadan to the next areexpiation for (sins committed) in between, as long as major sins have beenavoided.

Those whomemorize the ninety-nineMagnificent Names of Allah but com-mit Zina or consume Khamr are subject to Allah’s punishment and will bethrown into the Fire unless they repent and Allah forgives them. Contraryto the belief of Khawarij and Mu‘tazilah, Muslims who believe in the One-ness 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 Kind-ness. None will abide forever in the Fire except those whom the Qur’an andthe Hadith rule as Kafir.

A disobedient person such as a fornicator, a thief, and those who are undu-tiful to their parents etc., will not abide eternally in the Fire. The disobedi-ent, who did not repent of their sins before death, will not abide in the Fireforever. They are threatened to suffer the torment of the Fire. If Allah for-gives them, He (Glorified and Exalted be He) is the Source of Generosityand Benevolence; otherwise He will punish them to a degree commensu-rate with their sins and will eventually take them out of the Fire after beingpurified.

The Prophet (peace be upon him) informed us in many concurrent Hadithsthat 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, andthe children who died before reaching the age of puberty. This is the truthwhich Ahl-ul-Sunnah wal-Jama‘ah follow and which differs from the viewof Khawarij and Mu‘tazilah. The view of Ahl-ul-Sunnah wal-Jama‘ah issupported by Allah’s statement in His Noble Book: Verily, Allâh forgivesnot that partners should be set up with Him (in worship), but He forgivesexcept that (anything else) to whom He wills Allah (Glorified and Exaltedbe He) states that if one commits sins, the matter is subject to His Will butHe will not forgive whoever dies as a Mushrik.

Anyone who dies as Mushrik will not be forgiven and will reside eternallyin the Fire. A Mushrik is not considered to be one of Ahl-ul-Fatrah (peoplehaving no access to Divine Messages) or those who come under the sameruling 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 canpunish them in a manner commensurate with their sins and then take themout of the Fire by His immense Bounty and Mercy after they have beenpurified. Khawarij and Mu‘tazilah hold a different view, as they believethat the disobedient will remain eternally in the Fire but according to thefollowers of the Truth, this is false.

Q: Your Eminence, it was reported on the authority of Abu Hurayrah thatthe Prophet (peace be upon him) stated: Allah has ninety-nine Names, one

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hundred less one. Anyone who ‘ahsaha’ will enter Jannah. Does the word‘ahsaha’ mentioned in the Hadith mean memorizing or just reading them?Please advise me, may Allah reward you with the best!

A: This Hadith was related in the Two Sahih (authentic) Books of Hadith(i.e. Al-Bukhari and Muslim) from the Prophet (peace be upon him). It wasreported in two different wordings: first, ”ahsaha” and second, anyone whomemorizes them, will enter Jannah. The word ‘ahsaha’ means to memorizeby heart and to act according to them. Thus, whoever learns the Names ofAllah by heart and acts accordingly will be admitted to Jannah.

However, if one memorizes the Names of Allah by heart, but does not actor believe in them, they will be of no avail. The word ‘ahsaha’ means tomemorize and act upon them. Therefore, it is Wajib upon whoever mem-orizes Allah’s Names to act accordingly. For example, a person shouldbe ‘Rahim’, i.e. show mercy to others and should also believe that Allahis Al-‘Aziz (the Ever-Mighty), Al-Hakim (the Most Wise), Al-Ra’uf (theMost Compassionate), Al-Rahim (the Most Beneficent), Al-Qadir (the AllPowerful) Who has unlimited knowledge of all things.

Such a person should fear Allah and remember that He is watching themand should not persist in committing sins of which HisLord knows. Theyshould avoid sins and all forms of Shirk (associating others with Allah inHis Divinity or worship).

One should exert all his efforts to memorize and act upon the Names ofAllah, believe in Him and His Messenger, affirm the Names and the At-tributes which Allah has affirmed for Himself in a manner befitting Hismajesty without Tahrif (distortion of the meaning), Ta‘til (negation of themeaning or function of Allah’s Attributes), Takyif (descriptive designationof Allah’s Attributes), or Tamthil (likening Allah’s Attributes to those ofHis Creation) and believe that Allah is Perfect in His Essence, His Names,His Attributes and His Deeds, with no peer, equal or rival. Allah (Glorifiedand 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 creaturesneed, (He neither eats nor drinks)]. ”He begets not, nor was He begotten.”And there is none co-equal or comparable unto Him.” .

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One must believe that Allah is the Self-Sufficient, Who is similar to nothingand nothing is comparable to Him;Whom all creatures need, Who is Perfectin His Essence, Who neither begets nor was He begotten, andWhom none isco-equal or is similar to Him. Allah (Exalted be He) says: There is nothinglike Him; and He is the All-Hearer, the All-Seer. And: Do you know of anywho is similar to Him? And: So put not forward similitudes for Allâh (asthere 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, HisMercy, His Honor, His Power, and in all His Names which if one memorizesand acts accordingly, will allow them admission to Jannah.

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, andif He wills He may punish them and eventually admit them to Jannah afterthey are taken out of the Fire and are purified provided that they have diedasMuslims 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 expiatefrom you your (small) sins

Major sins include all forms of Shirk, Kufr (disbelief), and the sins thatwere forbidden by Allah and their doers cursed, and warned of a severepunishment and Allah’s Wrath. The servant to Allah, male and female,must shun them for Allah (Glorified be He) says: If you avoid the greatsins 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 (ObligatoryDaily) Prayers,from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to thenext are expiation for (sins committed) in between, as long as major sinshave been avoided. According to another narration: …so long as major sinsare not committed. Major sins include Zina, theft, undutifulness to parents,severing the ties of kinship, consuming Riba, Ghibah, Namimah, fleeingduring battle, and magic, in addition to other sins which Allah forbids.

Therefore, memorizing the Magnificent Names of Allah is one means oftrue happiness and being admitted into Jannah provided that one acts ac-cording to them, remains steadfast in obeying Allah and His Messenger,and does not persist in committing major sins.

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Source : alifta.net17 – Fatwas of Nur ‘Ala Al-Darb

17http://alifta.com/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=39&searchScope=8&SearchScopeLevels1=&SearchScopeLevels2=&highLight=0&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=phrase&PagePath=&siteSection=1&searchkeyword=116104101032110097109101115032111102032065108108097104#firstKeyWordFound

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Difference between takyif and tamthilregarding the Names and Attributes ofAllah (Exalted be He)

Friday, June 24, 2011

AbdurRahman.org

Q 5: What is the difference between takyif and tamthil regarding the Namesand Attributes of Allah (Exalted be He)?

Ans:

The meaning of Takyif (questioning Allah’s Attributes) regarding Allah’sAttributes is close to that of Tamthil (likening Allah’s Attributes to those ofHis Creation), except that Tamthil is to believe that Allah’s Attributes arethe same as those of His Creation.

Takyif means believing that Allah’s Attributes are in such and such wayeven if they are not like one of the creatures’ attributes. If someone saysthat the attribute of the Hand of Allah (Exalted be He), for example, is liketheir hand or is like the hand of so and so, in this way they have likenedAllah’s Attributes to those of His Creation (Tamthil). If they say that thehand is in the shape and form of such and such thing but does not liken it toany creature, in this way they have questioned the way and mode of Allah’sAttributes (Takyif).

The outcome is that all these forms are invalid and deviation of the wordsfrom their real meanings.

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdullah ibn Ghudayyan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

Source : alifta.com18

18http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&Page

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ID=11056&PageNo=1&BookID=7

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[Buy] Al-‘Aqidah Al-Wasitiyyah – ShaykhMuhammad bin Salih Al-’Uthaimin

Friday, June 24, 2011

AbdurRahman.org

Al-‘Aqidah Al-Wasitiyyah (2 Vol. Set)Author: Muhammad bin Salih Al-’UthaiminPublisher: Darussalam Publishers & Distributors (2010)Pages: 1155 Binding: Hardcover . Buy Here19

A detailed commentary/explanation of the famous writing of Shaikh Al-Islam 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 topicof creed/aqeedah (belief in oneness of Allah). Each volume has goldencolor page edges.

19http://store.dar-us-salam.com/nw/242.html

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[Buy] Explanation of a Summary ofal-‘Aqeedatul-Hamawiyyah – ShaykhMuhammad Ibn Saalih al-’Uthaymeen

Friday, June 24, 2011

AbdurRahman.org

Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah

Author: Shaykh Muhammad Ibn Saalih al-’UthaymeenPaperback: 208 PagesPublished: January, 2005, Buy Here20

One of the works on this subject is his (Ibn Taymiyyah’s) ”al-Fatwaa al-Hamawiyyah” which he wrote as an answer to a question presented to himin the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, hewas asked what the scholars and Imaams of the religion say concerning theAayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristicsof Allaah. So he answered in about 83 pages and due to which, he suffered20http://www.troid.ca/store/product.php?productid=16170

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trials and afflictions. May Allaah reward him on behalf of Islaam and theMuslims with the best of rewards.

From the Back of the Book:

Allaah has sent Muhammad (Sallallaahu ‘alayhi wa Sallam) with guidanceand the true religion. He sent him as a mercy to the world, as an examplefor the workers, and as a proof against all the servants. He (Muhammad)fulfilled the trust, conveyed the message, advised the Ummah, and he clar-ified for the people all of what they need regarding the foundations of theirreligion as well as its detailed matters. He left no good except that he clari-fied it and encouraged it, and he left no evil but that he warned the Ummahfrom it so much so that he left his Ummah upon a clear, white path – itsnight as clear as its day. His companions traversed this path, shining andradiant.

Afterwards, the best generations took it from them in the same state untiloppression frowned upon them with the darkness of various innovations bywhich the innovators conspired against Islaam and its people. The peoplethen 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 whomHe bestows Eemaan, knowledge, and wisdom by which they prevent theseenemies. They repel their plot back against their own throats. So no oneever comes out with his innovation except that Allaah – and for this de-serves praise and thanks – destines to send someone from Ahlus-Sunnahwho refutes and disproves his innovation and extinguishes it.

He has many works on the clarification and explanation of the Sunnah, thereinforcement of its pillars, and the destruction of innovations.

One of the works on this subject is his “al-Fatwaa al-Hamawiyyah” whichhe wrote as an answer to a question presented to him in the Hijrah year of698 fromHamaah, a place in ash-Shaam. In it, he was asked what the schol-ars and Imaams of the religion say concerning the Aayaat and the Ahaadeethof the Sifaat, or the attributes and characteristics of Allaah. So he answeredin about 83 pages and due to which, he suffered trials and afflictions. MayAllaah reward him on behalf of Islaam and the Muslims with the best ofrewards.

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Due to the difficulty in understanding and comprehending this answer frommany readers, I wanted to summarize the most important points from italong with some other needed additions. I have named it ”Fathu Rabb-il-Bariyyah bi-Talkhees al-Hamawiyyah.”

I first published it in the Hijrah year 1380. I am now publishing it a secondtime 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 toHis 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. Allaahbeing with the creation) of Allaah

Friday, June 24, 2011

AbdurRahman.org

Source : alifta.com21 – Fatwas of Ibn Baz

Allah (Glorified be He) mentions two types of Maiyyah (Allah being withHis 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 inthe Ayah: Be not sad (or afraid), surely Allâh is with us. and: I am withyou both, hearing and seeing. There are other Ayahs to the same effect.

Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslimmain body) are of the opinion that Ma‘iyyah is one of the Attributes ofAllah (Glorified be He) as befits His Glory. Moreover, they attest to Allah’sIstiwa’ (Allah’s rising over the Throne in a manner that befits Him), His‘Uluw (Allah being high above His creation) and His Glorification abovemixing with His creations. Allah (Glorified be He) is the Most High despiteHis 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 oneanother.

Jahmiyyah andMu‘tazilah (deviant Islamic sects) uses the Ayahs to proveAllah’s Ma‘iyyah, deny Allah’s ‘Uluw and claim that He is Omnipresent.

The Salaf (righteous predecessors) denied these claims and agreed thatAllah’s Ma‘iyyah entails His Knowledge of His servants’ affairs despiteHis Istiwa‘. That is why Allah begins and ends the Ayahs referring to gen-eral Ma‘iyyah by mentioning His Knowledge in order to inform His ser-vants that His Ma‘iyyah entails His encompassing Knowledge of their af-fairs. Based upon this, themajority of the Salaf scholars have interpreted theAyahs which mention Ma‘iyyah as referring to Allah’s Knowledge. Other

21http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=95&PageNo=1&BookID=14

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scholars have discussed Ahl-ul-Sunnah wal-Jama‘ah’s consensus on inter-preting Ayahs talking about Ma‘iyyah as referring to Allah’s Knowledgeand denying the claims of Jahmiyyah and Mu‘tazilah, who say Allah isOmnipresent and who deny His Attributes of ‘Uluw and Istiwa’ (May Al-lah curse them! How can they deny the Truth).

Thus, we know that interpreting the word ”Ma‘iyyah” as Knowledge is notonly the opinion of Shaykh Taqiy Al-Din only, but is also the opinion ofAhl-ul-Sunnahwal-Jama‘ah. The Shaykh (mayAllah bemerciful with him)wrote in his book ”Al-Wasitiyyah22” what supports the obligation of be-lieving in the two Attributes of Allah, namely ‘Uluw and Ma‘iyyah withoutTahrif (distortion of the meaning) and false claims. You can refer to thebook if you are interested. In general, the Shaykh (may Allah be mercifulwith him) meant that it is obligatory to confirm the Ma‘iyyah and ‘Uluw ofAllah above the Throne in a manner that befits Him and does not compareHim to any of His creations.

Al-Hafizh ibn Kathir (may Allah be merciful with him) while interpretingthe 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 sev-enth heaven) he said, ”The majority of scholars agree that what is meant inthis Ayah, regarding Ma‘iyyah, is Allah’s Knowledge and there is no doubtin 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 ofHis servants, as for its manner, it is only known to Allah just as the rest ofHis Attributes.

Ahl-ul-Sunnah wal-Jama‘ah believe in the Names and Attributes of Allahand understand their meanings but do not know their manner. Only Allahknows the exact manner of assuming His Attributes, as He alone knows HisDhat (Essence). Exalted and Glorified be He above the false claims of thosewho deny or compare His Attributes to those of humans.

Imam Malik (may Allah be merciful with him) and other scholars amongAhl-ul-Sunnah wal-Jama‘ah said,

22http://asmawasifaat.wordpress.com/2011/06/24/buy-al-aqidah-al-wasitiyyah-shaykh-muhammad-bin-salih-al-uthaimin/

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”Allah’s Istiwa’ is known, its manner is unknown, and believing in it isobligatory.”

This is the adopted view in relation to all of Allah’s Attributes and Allahknows best.

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

Friday, June 24, 2011

AbdurRahman.org

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

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

A: Ta’wil of Allah’s Attributes isMunkar (disapproved of by Islamic lawand Muslims of sound intellect) and is not permissible. In fact, it is oblig-atory for the Attributes of Allah to be accepted as stated, according to theirapparent meaning that befits Allah’s Glory (Glorified and Exalted be He),without Tahrif (distortion of the meaning), Ta’til (denial), Takyif (describ-ing how), or Tamthil (likening His Attributes to those of His Creation).

Allah (Glorified and Exalted be He) informs us of His Names and At-tributes, 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, accordingto the opinion of Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnahand the Muslim main body). They advise Muslims to acknowledge Allah’sAttributes as they are, without Takyif. They should be accepted as they are,without Tahrif, Ta’wil or Takyif. Muslims should attest to Allah’s Attributesas they were revealed, according to their apparent meaning and as befits Al-lah’s Stature, without any Takyif or Tamthil. For example, Allah says: [TheMost Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a mannerthat suits His Majesty)]. In this Ayah (Qur’anic verse) and similar ones, weare told that Allah rose over the Throne, which is in a manner that suits HisMajesty and Grandeur, and the manner of this cannot be compared to thatof any of His creatures. The scholars who follow Al-Haqq (the Truth) seethis 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 inNas (Islamic texts from the Qur’an or the Sunnah). All of these Attributesare 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 (Com-panions of the Prophet) and those after them from the Imams (initiators ofa School of Jurisprudence), such as Al-Awza’y, Al-Thawry, Malik, AbuHanifah, Ahmad, Ishaq, and other Muslim Imams (may Allah be mercifulto them all).

Allah says, when relating the story of Prophet Nuh (Noah, peace be uponhim): [And We carried him on a (ship) made of planks and nails, Floatingunder Our Eyes] He (Glorified be He) also says when relating the storyof Prophet Musa (Moses, peace be upon him): [in order that you may bebrought up underMyEye]. Ahl-ul-Sunnahwal-Jama’ah explained theAyahwhere Allah says: Floating under Our Eyes by saying that He (Glorified beHe) let the ship float under His Care until it rested onMount Judy. Similarly,when Allah says: in order that you may be brought up under My Eye. theysay that He (Glorified be He) means that Musa (peace be upon him) willbe brought up under His Care and with His Guidance to those in charge ofraising 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 Alahiwa Sallam) for the Decision of your Lord, for verily, you are under OurEyes] He means that Muhammad is under Allah’s Protection and Care.These interpretations do not fall under the prohibited Ta’wil; rather, theyfall under Tafsir (explanation/exegesis) well-known in the Arabic languageand its styles.

A third example is in a Hadith Qudsy (Revelation from Allah in theProphet’s words)where Allah (Glorified be He) says: “[Anyone who comesnearer to Me by a span, I come nearer to them by a cubit; and anyone whocomes nearer to Me by a cubit, I come nearer to them by a fathom; andanyone who comes to Me walking, I come to them running].” These wordsare accepted as they were revealed from Allah (may He be Praised and Ex-alted) without Tahrif, Takyif, or Tamthil, but in the way that is wanted byAllah. The same thing can be said about Allah’s Descent at the end of thenight, His Hearing, Sight, Anger, Pleasure, Laughter, Happiness, and otherauthentically established Attributes of Allah. They all must be acceptedas 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 sameeffect.

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

Source: alifta.com23 – Fatwas of Ibn Baz

Related Links:

The Censure of Ta’weel24 – Troid.orgA brief article containing statements from the Salaf about the Attributesof Allaah and their consensus concerning the futility of ta’weel (figurativeinterpretation), and a refutation of the ridiculous scandal that the way of theSalaf was one of tafweedh (affirming the wording of the Attributes, withoutthe meaning).

23http://alifta.com/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=289&searchScope=14&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=phrase&PagePath=&siteSection=1&searchkeyword=065116116114105098117116101115032111102032065108108097104#firstKeyWordFound

24http://www.troid.org/index.php?option=com_content&task=view&id=63&Itemid=313

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Actions and Attributes of Allah are Eternal(Qadimah)

Friday, June 24, 2011

AbdurRahman.org

Actions and Attributes of Allah are Eternal (Qadimah)

Q: A person from Chad asks: Are the actions of Allah Qadimah (eternal)or Hadithah (adaptable) or both? And if both, how is this so? May Allahreward 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 HisAttributes even before creating anything.

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

Another example, Allah was pleased with the believers of the past and Hewill be so with those of the future; Allah was angry with the disbelieversamong the people of the past and he will be so with the disbelievers thatwill come. Thus, the basic characteristics of Allah’s Action and Attributesare Qadimah.

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

The first category is Sifat Dhatiyah (Allah’s Intrinsic and Essential At-tributes), such as knowledge, hearing, sight, etc. These are the Attributeswhich 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 HisCreatures]. Thus, Allah (Glorified be He) has been and will always be de-scribed 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, whichdescribe the actions of Allah and are connected to His Mashi’ah (Will) inrelation to the variable nature of His Creation. For instance, Allah (Glorifiedbe He) created the heavens and the earth, Adam, Paradise, and Hellfire, etc.,after they were all nothing.

The creation of all of them is subject to time, that is, it happens at an ap-propriate 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 whateverHe wills at the time He wills. In the Qur’an, Allah (Exalted be He) saysabout Himself: [Verily, (O Muhammad Sallalaahu Alaihi wa Sallam)) theSeizure (punishment) of your Lord is severe and painful. [See V.11:102].Verily, He it is Who begins (punishment) and repeats (punishment in theHereafter) (or originates the creation of everything, and then repeats it onthe Day of Resurrection). And He is Oft-Forgiving, full of love (towardsthe pious who are real true believers of Islâmic Monotheism), Owner of thethrone, the Glorious, (He is the) Doer of whatsoever He intends (or wills)].Also, He (Glorified be He) says about Himself: Verily, Allâh does what Hewills. Thus, Allah (Glorified be He) does what He wills, in the past andin the future. Allah is the Creator of all things at all times; He created andHe is still creating, etc. He (Glorified be He) is the All-Powerful, the All-Knower, the Ever-Living, the One Who sustains and protects all that exists,the All-Hearer, the All-Seer, …etc.

Source : alifta.com25 – Fatwas of Nur ‘Ala Al-Darb – Question No:22, TapeNo. 417

25http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=43&PageNo=1&BookID=8

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

Friday, June 24, 2011

AbdurRahman.org

Merits of memorizing Allah’s Names

Q: What is meant by the word ”Ahsa‘” in the Hadith that is related tothe 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 tothem.

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

This means to memorize these Names by heart and understand their mean-ing as this entails goodness and useful knowledge. It also leads to the up-rightness of the heart and the more a person will fear Allah and fulfill HisRights.

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

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

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

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

The Jumhur (dominant majority of scholars) holds the view that the promiseof forgiveness that is stated in Hadith on the merits of such and such, suchas the favor of Salah (Prayer) and how they erase one’s sins, or the favor ofWudu’ (ablution), fasting on the Day of ‘Arafah (9th of Dhul-Hijjah), fast-ing on the Day of ‘Ashura’ (10th of Muharram) or Ihsa’ the Most BeautifulNames of Allah, etc., is conditional upon avoiding major sins and upright-ness. These acts are reasons for having one’s sins forgiven in addition tothe other reasons which Allah (Glorified and Exalted be He) had legislatedand avoiding major sins which prevent forgiveness. Allah (Glorified andExalted be He) says, And those who, when they have committed Fâhishah(illegal sexual intercourse) or wronged themselves with evil, remember Al-lâh 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. Oneof the reasons for having sins not forgiven is insisting on committing sinsand not repenting, there is neither might nor power except with Allah!

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

Every Muslim should not rely on the Hadiths encouraging and promisinggood 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 Al-lah prohibited. They should remember the Hadiths and Ayahs that threatenthose who transgress the limits set by Allah and disobey His Commandsand at the same time they should anticipate good from Allah, hope for HisMercy and remember His Promise to forgive anyone who performs gooddeeds. A person should combine between Khawf (fear) and Raja’ (hope).A Muslim should not despair or feel secure. This is the way of the schol-ars and the believers. Allah (Glorified and Exalted be He) says about Hisprophets: Verily, they used to hasten on to do good deeds, and they used tocall on Us with hope and fear, i.e., hope and fear and used to humble them-selves before Us. And Those whom they call upon [like ‘Isâ (Jesus) – sonof Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means ofaccess to their Lord (Allâh), as to which of them should be the nearest; andthey [’Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy andfear His Torment. This is the path of the believers who follow the Messen-gers. 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

26http://alifta.com/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=5064&searchScope=14&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=phrase&PagePath=&siteSection=1&searchkeyword=110097109101115032111102032065108108097104#firstKeyWordFound

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Muslims can acquire the Attributes whichAllah 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 brotherShaykh: ‘A. S. H.; may Allah protect him! As-salamu ‘alaykum warah-matullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be uponyou!). 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 Muslimsto acquire Allah’s Attributes and Characteristics. Is this acceptable? Wasthis acknowledged by any notable scholar?

Answer:

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

However, Muslims can acquire the Attributes which Allah likes His Ser-vants to acquire, such as being knowledgeable, powerful, merciful, patient,generous, forgiving, etc. He (Glorified be He) is Knowledgeable and Helikes knowledgeable people; He is Powerful and He likes powerful peoplemore than the weak; He is Generous and He likes the generous; He isMerci-ful and He likes the merciful; He is Forgiving and He likes the forgiving.

However, Allah’s Attributes are incomparable, greater and more perfectthan 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 befitsthem in a Shar‘y (Islamic legal) way. Accordingly, if a person becomes toogenerous, 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 pun-ishment for violating Allah’s Law) and Ta‘zir (discretionary punishment).If they become too forgiving, they will show forgiveness when it should notbe shown.

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

In Al-‘Uddah p. 310, he said: ”As Allah (Glorified be He) is the ThankfulOne in reality, the most beloved to Him among His creatures are the thank-ful, and the most hated to Him are those who acquire the opposite trait. Thisexample also applies to the rest of Allah’s Most Beautiful Names. Allahthus detests the Kafir (disbelievers), the oppressor, the ignorant, the cruel,the miser, the coward, and the humiliated. He (Glorified be He) is Gracefuland He loves grace; He is Knowledgeable and He loves knowledge; He isMerciful and He loves mercy; He is Bountiful and He loves Bounty; He isConcealing and He loves concealment; He is Powerful and He hates weak-ness, for a Mu’min (believer) of strong faith is nearer to Him than a weakone; He is Forgiving and He loves forgiveness; and He is Odd (One) andHe loves odd numbers. Anything He loves is one of the meanings of HisNames and Traits; and anything He detests is their opposite.”

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

Generosity is one of the Attributes of Allah (Exalted be He); He gives anddoes 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 Gen-erous and He loves the generous; He is Knowledgeable and He loves theknowledgeable; He is Powerful and He loves the courageous; and He isBeautiful and He loves beauty. End of quote.

I hope that what we have mentioned is sufficient. May Allah guide usall to understand His religion and fulfill His rights. He is All-Hearer,Ever Near. As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’sPeace, 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 DivineCharacteristics

27http://alifta.com/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=722&searchScope=14&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=phrase&PagePath=&siteSection=1&searchkeyword=065116116114105098117116101115032111102032065108108097104#firstKeyWordFound

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The Status of Having Knowledge of ‘AsmaaAllaah and His Sifaat

Saturday, June 25, 2011

AbdurRahman.org

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

Translated by Abbas Abu Yahya

Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr said:

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

Allaah said: « فاعلموا ان الله عزيز حكيم »

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

Allaah said: « واعلموا ان الله بكل شيء «عليم

<> [al-Baqarah: 231]

Allaah said: « واعلموا ان الله بما تعملون «بصير

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

Allaah said: « واعلموا ان الله غفور <حليم

<> [al-Baqarah: 235]

Allaah said: « واعلموا ان الله سميع «عليم

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

Allaah said: « واعلموا ان الله غني حميد »

« And know that Allaah is Rich (Free of all wants), and Worthy of allpraise.» [al-Baqarah: 267]

Allaah said: « اعلموا ان الله شديد العقاب وان الله غفور رحيم »

<> [al-Maidah: 98]

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Allaah said: « فاعلموا ان الله مولاكم نعم المولى ونعم النصير »

«then know that Allaah is your Maulâ (Patron, Lord, Protector and Sup-porter, etc.), (what) an Excellent Maulâ, and (what) an Excellent Helper!»[Anfal: 40]

Allaah said: « واعلموا ان الله مع المتقين »

<> [al-Baqarah: 194]

Allaah said: « واعلموا ان الله يعلم ما في انفسكم فاحذروه »

<> [al-Baqarah: 235]

Allaah said: « فاعلم انه لا اله الا الله »

«So know that Lâ ilâha ill-Allâh (none has the right to be worshipped butAllaah)» [Muhammad: 19]

There are nearly thirty Ayaat with these meanings.

As for the mention of Allaah, regarding His ’Asmaa and His Sifaat in theQur’aan then there are many. There cannot be a comparison of His men-tioning about His ’Asmaa and Sifaatwith any other topic, since His ’Asmaaand Sifaat are the greatest thing mentioned in the Qur’aan and the best thingand 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 Sifaatand His Actions, than the mention of food, drink and marriage in Par-adise.

The Ayaatwhich include the mention of the Names of Allaah and His Sifaatare 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 whichconsists of the Names and Sifaat of Allaah. As is established in the au-thentic hadeeth which is narrated by Muslim from the Prophet -sallAllaahualayhi 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: « الله لا اله الا هو الحي القيوم »

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

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

And the best Soorah is the Soorah Umm al-Qur’aan (Al-Faatihah), as isestablished in the hadeeth of Abu Sa’eed bin al-Mu’ala in Bukhari. [Thiswording 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 HisSifaat than the mention of the Last Day.

It is established in the Saheeh of Bukhari from the Messenger -sallAllaahualayhi wa sallam- from more than one narration that Soorah Al-Ikhlaas « قلهو الله احد » <> is equivalent to a third of the Qur’aan, and it is established inthe Saheeh of Bukhari that the Messenger -sallAllaahu alayhi wa sallam-gave good news to the one who used to read this Soorah when he said:Indeed I love this Soorah because it contains the Sifaat of ar-Rahman; sodue to that Allaah loved this person.

So this hadeeth explains that Allaah loves the one who loves the remem-brance of the Sifaat of Allaah Subhaanahu wa Ta’ala, and this matter is adetailed one.’

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

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A Mind-Map Summary of Aqidahat-Tadmuriyyah of Shaykh ul-Islaam IbnTaymiyyah

Saturday, June 25, 2011

AbdurRahman.org

This is a summary of the the book pertaining to al-Asmaa’ was-Sifaat andal-Qadaa wal-qadar. ”Taqreeb ut-Tadmuriyyah” of Shaykh Ibn ‘Uthaymeenhas been relied upon. This is more useful to those who have already studiedthe book, and it serves as a memory, revision aid, or a checklist, howeverits also useful for someone who would like to get an overall feel of whatthe 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 was-Sifaat). The remaining parts deal with the Divine Decree (al-Qadaa wal-qadar).

View28 Part 1: The Introduction, Two Foundations, and Two Exam-ples

28http://www.aqidah.com/creed/assets/images/Tadmuriyyah01.gif

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View29 Part 2: The Seven Rules

Source : http://www.aqidah.com/creed/?pwjvc

Related Links:

Explanation of the Du’aa to alleviate Grief, Distress and Anxiety57 – ByAbu Abdullah Hasan as SomaaliTranscription by: Umm Yusuf min Sri Lanka [ pdf version here58 ]MustRead !!

57http://abdurrahman.org/zikr/dua-to-alleviate-grief.html58http://abdurrahman.org/zikr/dua-to-alleviate-grief.pdf

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Are the Names of Allaah Limited to 99 orAre They Limiteless ?

Sunday, June 26, 2011

AbdurRahman.org

Al-Bukhaaree andMuslim reported on the authority of Abu Hurayrah (radi-allahu ‘anhu) that the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihiwa sallam) said:

Allah has ninety nine names, one hundred minus one; and he who countsthem 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, learningthem by heart, understanding them, believing in them, good observance to-wards them, presentation of their boundaries in our dealings with Allah,and supplicating Allah through them. Thus, the hadeeth means that who-ever committed those names to memory, contemplated their implications,respected their meanings, conducted himself in accordancewith them, sanc-tified their Owner, such a person will surely be rewarded with the Gardensof 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 (sallal-lahu ‘alaihi wa sallam). His sallallahu ‘alaihi wa sallam (sallallahu ‘alaihiwa sallam) statement simply tells us that a Muslim who properly believes inand applies those ninety nine names will surely enter Al-Jannah. It does notnegate the existence of other names for the Almighty. The Prophet sallal-lahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) told us about enteringAl-Jannah, not about the total number of Allah’s names.

The proof that there are other nameswhich the Creator did not reveal to us, isthe following hadeeth of the Prophet sallallahu ‘alaihi wa sallam (sallallahu‘alaihi wa sallam): If any Muslim afflicted with distress or grief makes thissupplication, 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 meis just. I call upon You by every one of the beautiful names by whichYou have described Yourself, or which You have revealed in Your Book,or have taught any one of Your creatures, or which You have chosento keep in the knowledge of the unseen with You, to make the Qur’aanthe 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 itwith joy and happiness.” The Companions, then, said; ”Do we have to learnthesewords?” The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wasallam) replied: ”Yes, any one who heard them should learn them. [Ahmed,Abu Awaana, Abu Ya’la, Al-Bazzar]

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

Audio:

Are the Names of Allaah Limited to 99 or Are They Limiteless59 – by Dr.

59http://abdurrahman.org/audio/SalehAsSaleh/Tawheed_-_Ha

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Saleh As-Saleh60 ( from Sahih Bukhari)

deeth_-_Al-Bukhari_Book_of_Tawheed/Saleh-asSaleh_-_05-_Are_the_Names_of_Allaah_Limited_to_99_or_Are_They_Limiteless_www.AbdurRahman.org.mp3

60http://abdurrahman.org/audio/SalehAsSaleh/

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[Audio] The Names and Attributes of Allaah– by Umar Quinn

Monday, June 27, 2011

AbdurRahman.org

Listen:

Part 0161

Part 0262

Part 0363

Part 0464

Source: http://www.blogtalkradio.com/knowing_true_islaam

61http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attributes-of-Allah-1.mp3

62http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attributes-of-Allah-2.mp3

63http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attributes-of-Allah-3.mp3

64http://AbdurRahman.org/audio/UmarQuinn/The-Names-n-Attributes-of-Allah-4.mp3

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[Audio] Explanation of Ayaatul Kursee –Shaykh Saalim at-Taweel

Monday, June 27, 2011

AbdurRahman.org

Explanation of Ayaatul Kursee65 - by Shaykh Saalim at-Taweel66

Listen :

Shaykh Saalim at-Taweel is Imam and Khateeb under the Ministry of Is-lamic Affairs in Kuwait. Graduated from Imam Muhammad bin Sa’ud Is-lamic University in Qaseem, KSA (AH 1407) . From His Teacher are :Shaykh Muhammad bin Salih al-‘Uthaymeen, Shaykh Abu Yusuf Abdur-Rahman Abdus-Samad, Shaykh Falaah bin Ismail

65http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/Shaykh_Saalim_at-Taweel_-_Explanation_of_Ayaatul_Kursee_www.AbdurRahman.org.mp3

66http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/

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[Audio] Benefits of talking about Allahbeing above the Creation! – Shaykh Saalimat-Taweel

Monday, June 27, 2011

AbdurRahman.org

Beneficial points on the Benefits of talking about Allah being above theCreation!67 – Shaykh_Saalim_at-Taweel68

Listen :

67http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/Shaykh_Saalim_at-Taweel_-_Is_there_no_benefit_in_talking_about_Allah_being_above_His_creation_www.AbdurRahman.org.mp3

68http://abdurrahman.org/audio/Shaykh_Saalim_at-Taweel/

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List of Names of Allah with the Evidences –by Ash-Shaykh Yahyaa bin ‘AleeAl-Hajooree

Tuesday, June 28, 2011

AbdurRahman.org

Mentioning the Beautiful Names of Allah with the Evidences

- by Ash-Shaykh Yahyaa bin ‘Alee Al-Hajooree109 Names mentioned. These names have already been confirmed by IbnQayyim in Nooneeyah

Translated by Abee ‘Abdil-Jaleel, Daar Al-Hadeeth

Source :

Mentioning the Beautiful Names of Allah with the Evidences69 – by Ash-Shaykh Yahyaa bin ‘Alee Al-Hajooree [PDF]

69http://abdurrahman.org/tawheed/asmawasifat/Names-of-Allah-with-Evidences.pdf

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The Status Of Knowledge Pertaining To TheNames And Attributes Of Allah Sub’hanahuWa Ta’ala

Wednesday, June 29, 2011

AbdurRahman.org

The Status Of Knowledge Pertaining To The Names And Attributes OfAllah Sub’hanahu Wa Ta’alaShaikh Ibn Uthaimeen (rahimahullah)

Stated Shaikh Ibn Uthaimeen (rahimahullah) in the forward of hisbook:

Verily, belief in the names and attributes of allah is one of the pillars of faithin Allah the exalted. They are,

1. belief in the existence of Allah2. belief in His Lordship (Ruboobiyyah)3. belief in His sole Right to all forms of worship (Uloohiyyah)4. belief in His Names and Attributes (Asmaa’ was-Sifaat)

Furthermore, it is one of the three categories of Tawheed:

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 veryhigh and of the utmost importance. It is not possible for anyone to worshipAllah in a complete way, until he has acquired the knowledge of the Namesand 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 bythem, and leave the company of those who belie or deny (or utter impiousspeech 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 re-questing something specific, and also when one calls upon Allah only topraise him.

When one calls upon Allah to request something, he mentions Allah’sNames that are suitable for the occasion. For example, you say, ”O Ghafoor(the All-Forgiver)! forgive me! O Raheem (the All-Merciful)! HaveMercyon me O Hafeedh (the All-Protecting One) Protect me!” and the likes.

Andwhen one calls uponAllah simply to praise him, heworshipsAllahwiththe implication of these Names. For example, you repent to Allah since Heis at-Tawwaab (the Acceptor of Repentance), you mention him upon yourtongue since he is as-Samee’ (the All-Hearing), you worship him with yourbody parts since He is al-Baseer (the All-Seeing), you fear him in secretsince He is al-Lateef (the Sublime), al-Khabeer (the All-Informed), etc.

So due to the status of Tawheedul-Asmaa’ was-sifaat, and due to the peoplespeaking about it with truth in some occasions, and with falsehood fromeither ignorance or bigotry in other occasions, I was inclined to author someprinciples concerning it, hoping that Allah the Exalted would make thisaction of mine a sincere effort seeking His Face, being in agreement withwhat He is pleased with, and that it is beneficial for His servants.

I have named it al-Qawaa’idul-Muthlaa fee Sifaatillaahi Ta’aalaa waAsmaa’ihil-Husnaa

Shaikh Nasir As-Sa’di (rahimahullah) On Names And Attributes OfAllah 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, orwhat hisMessenger (Sallallahualaihiwasalam) has affirmed of His beautifulNames. It is to have the beautifying awareness of themajestic meanings thatare inclusive of the Names, to worship Allah by them, and call upon Himwith them.

So every matter that the worshipper seeks from His Lord – whether relatedto this life or religion – then he seeks it by the beautiful Names of Allahrelated to that.

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So whoever calls upon Him to bring him sustenance, he asks Him by HisName ar-Razzaq. For the result ofmercy and forgiveness, then byHis Namear-Raheem, ar-Rahmaan, al-Barr, al-Karim, al-Afu, al-Ghafur, at- Tawab orothers.

What is even better than this, is that calling upon Him by His Names andAttributes is a form of worship if the meanings of His beautiful Names arerealised, and their effect is in the heart, such that the heart is effected by theunderstanding and implications of these Names, and it is motivated by thatawareness.

Similar is the case with the Names of greatness, and pride, majesty andgranduer and the Names that inspire fear, motivating the heart to honourAllah and recognise His majesty.

The Names with the meanings of beauty, righteousness, beneficence, mercyand 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 tosubmit in awe and fear before Him.

The Names of knowledge, informing, omnipresence, watchfulness, wit-nessing – all of these motivate the heart to be aware that Allah is watch-ing every motion and moment of stillness, making one guard against evilthoughts and harmful intentions.

The Names of al-Ghani and al-Latif make the hearts realise their need anddependence upon Him, making them rely upon Him all of the time and inevery situation.

This awareness results in the hearts due to the servant’s awareness of theNames and Attributes. By the servant worshipping Allah with them, he isnot seeking the outcome of the world, nor to master it or perfect it. It is thebest form of obedience to worship Him with, and it is the essence of tawhidand worship. By opening this door, he has opened the door of the ultimatetawhid, and the perfect faith that is not realised except by the perfectionachieved by the people tawhid. Affirming the Names and Attributes is thefoundation of this most exalted goal.

As for ilhad [heresy] in Allah’s Names and Attributes, it is the utmostnegation 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 bythe Jahimiyah and their successors. Or by resembling them to the attributesof creatures, as the mushabbihah among the Rawafid and othersdo.

Or by calling the creatures by His Names as the mushrikin did with thename al-Lat from al-Illah, al-Uzza from al-Aziz, and al-Manat from al-Mannan, deriving them from the beautiful Names of Allah. So they likenedthem to Allah then they sanctioned worshipping them, which is solely Al-lah’s right alone.

So the reality of heresy in Allah’s Names is altering them, either in expres-sion or meaning, explanation or interpretation, or changing them. All ofthis negates tawhid and faith….

Taken from the commentary by Allamah as-Sa’di (Rahimahullah) Pages230 -232 Chapter 51 – Kitab Al-Tawhid

Internet Source for the above: http://www.salafitalk.net/

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

Taken from ‘Fiqh of al-’Asmaa al-Husna‘, By Shaykh AbdurRazaaqbin 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 HisNames, Sifaat and His Actions.

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

The third principle: Knowing what they will receive after reaching Himfrom the blessings of being in the land of His Generosity (Paradise) of whichthe 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, andAllaah’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

70http://abdurrahman.org/knowledge/Abbas-Abu-Yahya/153_-_The_Excel.._www.AbdurRahman.org.pdf

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Allaah’s Attribute of DescentWednesday, June 29, 2011

AbdurRahman.org

The Attribute of Descent

The second question of Fatwa No. 1643

Q 2: I had a discussion with a person educated in modern sciences. He wasa teacher at the university of Abidjan, Ivory Coast. He said: ”Your Lorddescends during the last part of every night to the lowest heaven.” I toldhim 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 thethrone as mentioned in the Qur’an: The Most Gracious (Allâh) rose over(Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). The lastpart of the night exists continuously on the earth according to the rotationof 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 HisIstiwa’ (Allah’s rising over the Throne in a manner that befits Him).

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

He can descent as He wills in a way that suits His Majesty during the thirdpart of the night to every country. Doing so does not contradict His Loftinessand His Istiwa‘. We do not know the manner of His Descent or the mannerof His Istiwa’. This is exclusively for Him alone. As to creatures, it isimpossible for them to descend at a place and be in another place at thesame time. But Allah (Exalted be He) is above all things Potent. No one isto 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 (SurahAl-Shura 42:11).

Related Links:

TheMisguided Saying of Some People that Allaah is Everywhere or Presentin all Things118 – Sheikh Al-Albanee

118http://wp.me/p1DWoK-3g

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Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Al-laah119

The Transcendence (‘Uluw) of Allaah, Refuting Doubts and Misconcep-tions120 – by Dr. Saleh as Saleh

119../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-allaah-being-with-the-creation-of-allaah/

120http://abdurrahman.org/tawheed/asmawasifat/TheTranscendenceOfAllaah.pdf

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

Wednesday, October 19, 2011

AbdurRahman.org

We know that Ad-Dahr (time) is not one of the Names of Allaah, for it doesnot possess a meaning that reaches the highest extent of goodness. As forthe Prophet’s (saws) statement: ”Do not curse time, for indeed, Allaah isAd-Dahr (time)”, [2] then its meaning is that He is the ”Owner of time – theOne who dispenses it”. This change occurs based on the evidence foundin his (saws) statement in the second narration (of this hadeeth) in whichAllaah said: ”In My hand is the Command. I turn (in cycles) the night andthe day.” [3]

Footnotes:[2] Saheeh Muslim: Book of Words from Good Manners (no. 2246) fromthe 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 Hu-rairah 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 renewthem, vanquish them and bring forth kings after kings.’ And its chain ofnarration is authentic.”

A Point of Benefit:The great scholar IbnAl-Qayyim said in ZaadAl-Ma’aad (2/355): ”Anyonethat curses time is lingering between two states of which there is no doubtthat he is from one of them. Either he has cursed Allaah Himself or he hasascribed a partner to him (Shirk). For indeed, if he believes that Allaahis the only one that did that and he curses whomsoever did it, then he hascursed Allaah.”

[3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Mus-lim: Book of Words from Good Manners (no. 2246) from the hadeeth ofAbu Hurairah.

Source : Important Principles concerning Allaah’s Names & Attributes121Author: Imaam Muhammad Ibn Saalih Al-‘Uthaimeen

121http://abdurrahman.org/tawheed/impattributesuthaimeen.html

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—

Question: What is the ruling on abusing time (ad-Dahr)?

Answer: ad-Dahr (Time) is a subjugated form of creation from Allah’smany creations. It is not permissible to abuse it. It has been establishedin the Saheeh that the Messenger of Allah (peace & blessings of Allah beupon him) said: {Indeed Allah says, “The son of Adam harms Me when heabuses ad-Dahr (Time), and I am ad-Dahr (Time), I turn the night and theday, 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 additionto creating the universe to be confined to ad-Dahr. So the meaning of Allahis ad-Dahr is that He created ad-Dahr and the entire universe is confined toad-Dahr and Allah knows best.

Shaykh ‘Abdullah bin Humayd (rahimahullah)Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

Arabic source: http://fatawa.al-islam.com/fatawa/Display.asp? FatwaID=847&ParentID=707&Page=3

—

(Do not abuse Ad-Dahr (time), for Allah is Ad-Dahr.) They said, ”Duringthe time of Jahiliyyah, when an affliction, a calamity or a disaster struckthem, the Arabs used to say, ‘Woe to Ad-Dahr (time)!’ So they used toblame 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) thingsto happen. This is why when they cursed Ad-Dahr, it was as if they werecursing Allah Himself, since truthfully, He causes all incidents to happen.Therefore, abusing Ad-Dahr was prohibited due to this consideration, for itwas AllahWhom they meant by abusing Ad-Dahr, which – as we said– theyaccused of causing (distressful) incidents.‘’ This is the best explanation forthis subject, and it is the desired meaning. Allah knows best.

We should mention that Ibn Hazm and those of the Zahiriyyah like himmade an error when they used this Hadith to include Ad-Dahr among Al-lah’s most beautiful Names.

Source : Tafseer Ibn kathir, 45. Al-Jathiyah

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Al-Mannan is one of the Most BeautifulNames of Allah

Thursday, October 20, 2011

AbdurRahman.org

Q 1: I heard a Khatib (preacher) saying in his Du‘a’ (supplication): OAllah, You are Hannan (the Ever-Kind), O Allah, You areMannan (theBestower). Are these Names of Allah which we may use when suppli-cating to Him?

A: Allah’s Most Beautiful Names are Tawqifiy (bound by a religious textand not amenable to personal opinion), and allah (Exalted be He) shouldnot be given a name unless it is mentioned in the Qur’an or the Sunnah(whatever is reported from the Prophet).

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 Whoshows 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 Al-lah (Exalted be He) according to one of its two interpretations. The Hadiththat indicate that Allah (Exalted be He) has the Name Al-Hannan are notauthentically reported.

Al-Mannan, on the other hand, is one of theMost Beautiful Names of Allahthat are authentically reported. In Sunan (Hadith compilations classified byjurisprudential themes) of Abu Dawud and Al-Nasa’y, it was related on theauthority of Anas (may Allah be pleased with him) that the Prophet (peacebe upon him) heard someone supplicating to Allah saying: ”O Allah! I askYou thatall praise is Yours. There is no true god except You, You are Al-Mannan, the Originator of the Heavens and Earth, Possessor of Majestyand Honor. O the Ever-Living, O Self-Subsisting”. The Prophet (peace beupon him) then said: ”He has supplicated to Allah using His Greatest Name;when supplicated with this Name, He answers, and when asked with thisName He gives”.

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

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Member Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdullah ibn Ghudayyan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

Source : alifta.net122

Related Links:

82 of Allaah’s Names Mentioned Explicitly in the Book and/or the Sun-nah123

122http://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/

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

Friday, October 21, 2011

AbdurRahman.org

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

Ans:

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

Permanent Committee for Scholarly Research and Ifta’Member Member Member Deputy Chairman ChairmanBakr Abu Zayd, Salih Al-Fawzan, ‘Abdullah ibn Ghudayyan, ‘Abdul-‘AzizAl Al-Shaykh, ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

Source : alifta.net124

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

124http://alifta.net

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“The Hand of Allaah is over their hands”Sunday, October 23, 2011

AbdurRahman.org

Explanation of the Ayah whose meanings say: <> (Surah Al Fath 48:10)

From ‘Abdul ‘Aziz Bin ‘Abdullah ibn Baz to the respected brother, As-salamu ‘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 Schol-arly Research and Ifta’ no. 3137 dated 11/7/1408 A. H., it reads:

We attended a Tafsir (exegesis of the meanings of the Qur’an) seminar heldin a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and locatedin Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah(whose meanings translated as): <> (Surah Al Fath 48:10). He said thatthis 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 andintentions. After the seminar finished, one brother told the Shaykh that hisinterpretation of this Ayah goes against ‘Aqidah (creed) of Ahl-ul-Sunnahwal-Jama‘ah (adherents to the Sunnah and the Muslim mainstream) andcomplies with the views of Asha‘irah (a Muslim group that bases its creedalissues on logic). The Shaykhwas annoyed and replied that Al-Mawardy andIbn Kathir mentioned this interpretation in their books. The man correctedhim saying that Ibn Kathir did not state that, but it is Al-Mawardy whoadvocated Asha‘irah. The debate heated and people behaved aggressivelylabeling the man a Christian and Buddhist and they were about to beat himbut some protected him. Allah knows that this man wanted to explain thetruth out of his jealousy for the Muslim ‘Aqidah and the impermissibilityto delay the declaration beyond the time of need. The man suggested thatthe issue be referred to you and they agreed. Would you please enlightenus. May Allah reward you the best. Waiting for your reply.

Please be informed that our creed is to affirm Allah’s Attribute of having aHand and the other attributes stated by Him in His Noble Book or by HisMessenger Muhammad (peace be upon him) in the purified Sunnah. How-ever, this Hand is such as befits Allah’sMajesty withoutTakyif (descriptivedesignation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes

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to those of His Creation) or Tahrif (distortion of the meaning) or Ta‘til(negation of the meaning or function of Allah’s Attributes). We believethat there is nothing like Him; and He is the All-Hearer, the All-Seer. Wedo not deny any of His Attributes with which He described Himself. We donot change the words from their (right) places. We do not discuss the natureof His Attributes, or liken His Attributes to those of His creation, becausethere is nothing that can be compared to Him, and He has no peer, equalor rival. Just as He (Glorified be He) has a true ”Self” which is not similarto that of His creatures, He does not resemble any of His creatures in anyof His Attributes. Confirming the Attributes of the Creator does not entailcomparing 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 suc-cessors to this day.

Shaykh-ul-Islam IbnTaymiyyah (mayAllah bemerciful to him) stated:

More than one scholar reported that the Salaf unanimously agreed that theliteral meanings of the Attributes of the Creator (Glorified and Exalted beHe) should be accepted according to their apparent implication without anyTakyif or Tashbih to the created. Discussing the Attributes comes under theheading of discussing the Divine Self. Whatever is said about the DivineSelf, the same can in all respects be said about the Divine Attributes. If theSelf is affirmed to exist without descriptive designation, the same applies tothe Attributes. We affirm the existence of every Attribute without describ-ing 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 implieshaving knowledge. Then he (may Allah be merciful to him) quoted as evi-dence 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 (Sa-tan): <>(Surah Sa’d 38:75). He (Glorified be He) also says: <> (SurahAl-Zumar 39:67)

Allah (Glorified be He) also says: <> (Glorified be He) also says: In YourHand is the good. Verily, You are Able to do all things. Then in commentaryon these Ayahs, Ibn Taymiyyah (may Allah be merciful to him) said: TheseAyahs mean that Allah (Exalted be He) has two Hands in a manner whichsuits HisMajesty and that He created Adamwith them unlike the angels and

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Iblis. Also, Allah (Exalted be He) will grasp the earth and fold the heavensin His Right Hand and that His both Hands are widely outstretched. Theword outstretched implies generosity and free giving, for acts of generosityare often with the hand stretched out, whereas when holding back the handsare clasped close to the neck, as Allah (Exalted be He) says: And let notyour hand be tied (like a miser) to your neck, nor stretch it forth to its utmostreach (like a spendthrift), so that you become blameworthy and in severepoverty.

Conventionally, when someone is described as having widely outstretchedhands, it is understood that the person has hands in a true literal sense. IbnTaymiyah (mayAllah bemerciful to him) stated that the plural form of hand,i.e. hands is used to imply neither bounty nor power. Using the singularform to express numerous things or the plural form to express one thing isbaseless 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 Handscannot mean power because the latter is one attribute. It is incorrect to usethe plural form (hands) to express one thing (power). Nor do they implybounty because we cannot use two hands to denote Allah’s Bounties whichare countless. Then he (may Allah be merciful to him) quoted evidencefrom 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 pul-pits of light on the right Hand of the Most Merciful (Glorified and Exaltedbe He), and both His Hands are right – those who are just in their judgmentand are fair with their families and those of whom they are in charge. (Re-lated by Muslim) He (peace be upon him) also said: Allah’s Hand is full;never diminishes no matter howmuch is given, generously and unceasinglyspending, night and day. Do you see what He has spent since He createdthe Heavens and the Earth? Yet all that has not decreased what is in HisHand.

His Throne was over the water; and in His Other Hand there is the Bal-ance; He raises and lowers (whom He wills). (Related by Muslim) It isalso reported in the Sahih (Authentic Hadith Book) on the authority of AbuSaid Al-Khudry (may Allah be pleased with him) that the Prophet (peacebe upon him) said: The earth will be one single bread on the Day of Resur-rection which the Almighty will turn in His Hand as one of you turns a loafwhile on a journey. It is also reported in the Sahih on the authority of Ibn

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‘Umar (may Allah be pleased with them) that the Prophet (peace be uponhim) said: ‘The Lord (Glorified and Exalted be He) will take in His HandHis heavens and earth and say, ‘I am Allah – the Prophet (peace be uponhim) clenched and opened his fingers (and continued narrating) – I am theKing.’ So much so that I looked at the Minbar (pulpit) and saw it movingunderneath the Messenger of Allah (peace be upon him) and thought that itwould cause him (peace be upon him) to fall. According to another narra-tion: While on the Minbar (pulpit), the Prophet (peace be upon him) recitedthe 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 byHis Hand and the heavens will be rolled up in His Right Hand. Glorified beHe, 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 theAlmighty.’ 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, ‘Iam the King! Where are the kings of the earth?’ Another authentic Hadithsays: (When Allah created Adam) Allah, keeping His Two Hands closed,said to him (Adam), ‘Choose whichever you will.’ Adam said, ‘I choosethe Right Hand of My Lord and both Hands of my Lord are blessed.’ ThenAllah spread out His Hand, and there were Adam and his offspring.

It is reported in the Sahih: When Allah created the creation He wrote withHis Hand on Himself: Verily, My Mercy overcomes My Wrath.

It is also reported in the Sahih: There was an argument between Adam andMoses, in which Adam said to Moses, ‘You are Moses! Allah chose you(above mankind) by His speaking (to you) and wrote with His own Handthe Torah for you.’ Moses said, ‘You are Adam! Allah has created you withHis 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 MyHands like those (other creatures) to whom I said, ‘Be’ and they were. Itis reported in the Sunan (Hadith compilations classified by jurisprudentialthemes): Allah created Adam and wiped his back with His Right Hand, andbrought forth from it an offspring, saying, ‘I have created these for Paradiseand the deeds of the people of Paradise they will be doing.’ He then wiped

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his back and brought forth from it an offspring, saying, ‘I have created thesefor 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 textsclosed to Ta’wil (allegorical interpretation). They were accepted and au-thenticated by the Muslim Ummah. The Qur’an and Sunnah many timesmention Allah’s Attribute of having a Hand including that He (Exalted beHe) created with His Hand, His Hands are widely outstretched and the do-minion is in His Hand. Also, the Sunnah is replete with mention of thisattribute. 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 theapparent meaning or should not be interpreted in the literal sense.

That this continued until Jahm ibn Safwan came a long time after the eraof Sahabah to explain to people what was revealed to their Prophet (peacebe upon him)! Then Bishr ibn Ghiyath followed his path as well as othersaccused of hypocrisy imitated him.

The Prophet (peace be upon him) taught us everything; even how to makeIstinja’ (cleansing the private parts with water after urination or defecation).He (peace be upon said) said: I have left nothing which can lead you toParadise 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 exceptthat he is destroyed.

It is illogical after that the Prophet (peace be upon him) would ignore theclaim that apparent meanings of the texts contained in the Book and Sunnahimply Tajsim (anthropomorphism) and Tashbih and that whoever believein the apparent meanings is misguided without explaining or manifestingthe truth. It is also impossible that the Salaf say we should pass these textsas they were revealed while they intend the metaphorical meaning. If theyhad implied metaphorically certain attributes, the Arabs would have real-ized this. Persians and Romans cannot be more knowledgeable of Arabiclanguage than the sons of Muhajirun (Emigrants fromMakkah to Madinah)and Ansar (Helpers, inhabitants of Madinah who supported the Prophet).

End of Quote. Brief summary from Majmu‘ Al-Fatawa, vol. 6, pp. 351-373.

In the light of what is mentioned, it is clear for everyone that what this youngman said is the truth.

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We ask Allah to guide us all to do the right thing in deeds and wordsfor He is All-Hearer and Responsive. As-salamu ‘alaykum warahmatullahwabarakatuh!

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”

125http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=168&PageNo=1&BookID=14

126http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=1&PageNo=1&BookID=14

127http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=135&PageNo=1&BookID=14

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[Audio] Speech of Allah – Mustafa GeorgeSunday, October 23, 2011

AbdurRahman.org

Excellent Class related to the speech of Allah from Sharh Al Sunnah byImam Al Barbaharee128 – Audio by brother Mustafa George

Listen :

[Download this mp3129] – This audio has been taken from BrotherMustafa George’s Site130

From Sharhu Sunnah – Imam Barbaharee:

Point No # 16 : Concerning The Speech of Allaah And Questioning theAttributes:

No one says about the attributes of the Lord, theMost High, ‘Why?’ exceptone who doubts about Allaah, the Blessed and Most High. The Qur’aan isthe Speech of Allaah, His Revelation and Light. It is not created, since theQur’aan is from Allaah and that which is from Allaah is not created. This

128http://wp.me/p1VJ3-sR129http://AbdurRahman.org/audio/AbooIsmaaeel_Mustafa*george/Spee

ch-of-Allah-Sharhu-Sunnah-Al-Barbaharee.mp3130http://salafee.multiply.com/music/item/111

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was whatMaalik ibn Anas, Ahmad ibn Hanbal and the Scholars before andafter 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 Maaliksaid, ”The Qur’aan is the speech of Allaah. It is not created.” Reported byal-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.414).

Imaam Ahmad ibn Hanbal was asked about the one who says that theQur’aan was created, so he said, ”(He is) a disbeliever.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.449).

Related Links:

Sharh-us-Sunnah – Dawud ibn Ronald Burbank131

[online class] Sharhu Sunnah by Imam al Barbaharee – by Mustafa*george132

131http://salaf-us-saalih.com/2011/10/01/audio-sharh-us-sunnah-dawud-ibn-ronald-burbank/

132http://salaf-us-saalih.com/2010/12/16/online-class-sharhu-sunnah-by-imam-al-barbaharee-by-mustafa-george-hafidahullah/

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Ruling on giving names indicatingservitude to other than Allah

Monday, October 24, 2011

AbdurRahman.org

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

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, ‘AbdAly, ‘Abdul-Hussayn and so on. This is Munkar (that which is unacceptable or disap-proved of by Islamic law and Muslims of sound intellect), for such namesshould be denoting servitude to Allah Alone like ‘Abdul-Rahman (The Ser-vant of The Most Compassionate), ‘Abdul-Rahim (The Servant of the MostMerciful), ‘Abdul-Malik (The Servant of The Sovereign), ‘Abdul-Quddus(The Servant of The Most Holy) etc. This is the right form of servitude,which is to be declared to None but Allah.

Ibn Hazm Abu Muhammad said:

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

Source : alifta.net133 – Fatwas of Nur ‘Ala Al-Darb

133http://alifta.net%20/

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Browse by Volume Number134 > Volume 1135 > Chapter on ‘Aqi-dah136 > Chapter on respecting the Names of Allah137 > Ruling on givingsomeone a name that indicates servitude to other than Allah

134http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=1&PageNo=1&BookID=8

135http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=2&PageNo=1&BookID=8

136http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=4&PageNo=1&BookID=8

137http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=68&PageNo=1&BookID=8

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Allah is NOT in the midst of, or surroundedby the heavens BUT He is above theheavens

Tuesday, October 25, 2011

AbdurRahman.org

Q 2: What is the evidence that Allah is in the heavens?

A: The ‘Aqidah (creed) of Ahl-ul-Sunnah wal-Jama‘ah (those adhering tothe Sunnah and theMuslimmain body) is that Allah is in the heavens, aboveall of His Creation, and that He has risen above the Throne, as He (Glorifiedbe He) states:

<> (Surah Al-Mulk 67:16-17)

and He (Exalted be He) states:

<> (Surah Fatir 35:10)

and states:

<> (Surah Al-Sajdah 32:5)

and in Surah Ta-Hah:

<> (Surah Taha 25:10)

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 Khar-ijites that the prophet (peace be upon him) states:

”Don’t you trust me though I am the trustworthy man of the One in theHeavens, and I receive the news of Heaven (i.e. Divine Inspiration) both inthe morning and in the evening?”

and

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when the Prophet (peace be upon him) asked a slave girl, ”Where is Allah?”She replied, ”In the heaven.” He (peace be upon him) then asked her, ”Whoam I?” She said, ”You are the Messenger of Allah.” He (peace be uponhim) said (to her master), ”Release her, for she is a believer.” [Related byMuslim]

The Prophet (peace be upon him) also stated:

The Compassionate One has mercy on those who are merciful. If you showmercy to those who are on the earth, He Who is in the heaven will showmercy to you. [Related by Ahmad, Abu Dawud and Al-Tirmidhi who clas-sified it as a Hasan Sahih Hadith, and Al-Hakim who classified it as Sahihand Al-Dhahabi agreed with him].

And there are many other Hadith to this effect.

Sheikh-ul-Islam Ibn Taymiyyah said that this does not mean in any waythat Allah is in the midst of, or surrounded by the heavens, as none of theSalaf (righteous predecessors) of this Ummah (community) or its Imamsever stated that; rather they agreed that allah is established on His Throneabove the heavens and is distinguished from His creation with no similar-ity whatsoever between Him and His creation in terms of His Attributes,Names, or Power.

Then he quoted the saying of Al-Imam Malik that Allah is above the heav-ens and His knowledge encompasses everywhere and every thing, until he(Malik) said whoever believes that Allah is in the mist of, or surrounded bythe heavens and that He needs His Throne or any of His creation, or thatHis rising above the Throne is similar to that of any of His servants sittingon a chair, then he is astray, Mubtadi‘ (one who introduces innovations inreligion) and Islamically ignorant.

Likewise, whoever believes that Allah is not above the heavens and ris-ing above His Throne and Muhammad was not carried to heaven or theQur’an was revealed to him, is Mu‘atil (denying Allah’s attributes), astrayandMubtadi‘. [Quoted from the collection of Fatwa by Ibn Taymiyyah.]

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

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Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

Source : alifta.net138

Browse by Volume Number139 > Group 2140 > Volume 2: ‘Aqi-dah141 > Ta’wil of the Attributes of Allah142 > The evidence Allah is inthe heavens

Related Links:

The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hu-lool143 – Sheikh Al-Albanee

TheMisguided Saying of Some People that Allaah is Everywhere or Presentin all Things144 – Sheikh Al-Albanee

Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Al-laah145

The Transcendence (‘Uluw) of Allaah, Refuting Doubts and Misconcep-tions146 – by Dr. Saleh as Saleh

138http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=11061&PageNo=1&BookID=7

139http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=1&PageNo=1&BookID=7

140http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=8400&PageNo=1&BookID=7

141http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=8762&PageNo=1&BookID=7

142http://alifta.com/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=9011&PageNo=1&BookID=7

143../2011/10/18/the-ascendancy-of-allaah-a-refutation-of-wahdatul-wujood-hulool-shaykh-albaanee/

144http://wp.me/p1DWoK-3g145../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-

allaah-being-with-the-creation-of-allaah/146http://abdurrahman.org/tawheed/asmawasifat/TheTranscendenc

eOfAllaah.pdf

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Al-Awwal & Al-QadeemWednesday, October 26, 2011

AbdurRahman.org

He is Qadeem (Eternal) with no beginning, and the Ever Lasting withno end

As the statement of Allaah proves this, “He is the First and the Last.” (AlHadid 57:3), along with the statement of His Messenger sallallaahu alaihiwa sallam, “You are the First, so there are none before You, and You are theLast, so there are none after You.” [4]

But the word Qadeem (old) is not associated with Allaah, except informa-tively. It is not from His names; rather from His names is Al Awwal (TheFirst), and Al Awwal is not like Al Qadeem, because Al Qadeem may havesomething before it, while Al Awwal has nothing preceding it. He sallal-laahu alaihi wa sallam said, “You are Al Awwal, so there are none beforeYou.”

Rather, the author was cautious, so he said, ” He is Qadeem with no begin-ning.” But if he would have said, “Qadeem” and stopped, then the meaningof this would be incorrect.

Foot Notes:[4] Narrated by Imaam Muslim hadeeth number 2713

Source :

Concise Notes on Aqeedah At Tahaawiyyah – Shaykh Saalih Bin FawzaanAl FawzaanSource: 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 thiswould be incorrect.” [At-Ta’leeqat Al-Mukhtasirah alaa Matn Aqeedah At-Tahaawiyyah]…”

147http://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 textsand/or not mentioned by our Salaf. The word ”qadeem” is from them. Wedo not accept its usage in reference toAllaah at all. However, we look to theintention of the person using the word and if the meaning that they intendis correct, then we affirm the correctness of the meaning while replacingthe 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 oldthat had a beginning, rather he meant the correct meaning of the name ”al-Awwal”. So we affirm the correct meaning for his speech, however weabandon the word qadeem and do not use it in reference to Allaah (evenwith the correct meaning), rather we use that which is supported by the textsand that used by the salaf: al-Awwal.

This principle is very important, so review EXEMPLARY FOUNDA-TIONS by Ibn ‘Uthaymeen (p.66-68), regarding the usage of the word ”ji-hah”. So understand the difference between accepting the meaning andaccepting the word/phrase itself, may Allaah bless you.

Ibn Abil-’Izz al-Hanafee explained at-Tahaawiyyah of Abu Ja’far. IbnAbil-‘Izz explained that the meaning of Qadeem is found in the Name ”Al-Awwal”, and to use the Name ”Qadeem” for Allaah is not correct as thereis 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 comewith His Name Al-Awwal, and it is better than ”Al-Qadeem”, since it causeone to understand that everything after it is to be returned to it, and followsit, as opposed to ”al-qadeem”, and Allaah has the MOST BEAUTIFULNames, not just beautiful Names…” [1/172]

Additionally, other scholars besides at-Tahaawee (like Ibn Mandah and al-Bayhaqee for example), referred to Allaah as ”Qadeem”, and that was mostlikely based on the fact that the name ”al-Qadeem” is one of the namesmentioned in al-Waleed ibnMuslim’s narration of the hadeeth regarding the99 Names of Allaah. The narration is dha’eef (weak), however a numberof scholars assumed it to be authentic, and this gives us some insight as towhy they affirmed it, and Allaah knows best.

Moosaa ibn John Richardson

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Q 1: I have read in the book of Islamic ‘Aqidah (creed) written by Shaykh‘Abdul-Hamid ibn Badis and commented and verified by Muhammad Al-Hasan Fudla’ that Allah (Exalted be He) is Old, which means that His Beingwas never preceded by nonexistence; there is no beginning for His Exis-tence. Is this confirmed in the Qur’an and the Sunnah (whatever is reportedfrom the Prophet)?

A: Theword ”Old” is not one of the Names of Allah (mayHe be Blessed andExalted) 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 describeHim and inform about Him and not as one of His Names as the scholarsstated. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

Source : alifta.netFatwas of Permanent Committee>Group 2>Volume 2: ‘Aqidah>Ta’wil ofthe Attributes of Allah>Allah’s Eternity

Q: Is it permissible to say that Allah is Non-resembling to the creaturesand that He is ”old”?

A: All perfect Attributes are attributed to Allah (Glorified and Exalted beHe), as those He has attributed to Himself and those the Messenger (peacebe upon him) attributed to Him, as Allah says: <>.

He (Glorified be He) is Unique in His Self, Attributes, Names and Actionsand there is nothing like Him. ”Old” is not mentioned among the Names ofAllah, 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, asthere will be nothing after You. You are the Most High, as there is nothingabove You, and You are the Nearest, as there is nothing closer than You.”(Related by Muslim)

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May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman Chairman‘Abdullah ibn Ghudayyan ‘Abdul-Razzaq ‘Afify ‘Abdul-‘Aziz ibn‘Abdullah ibn Baz

Source : alifta.netFatwas of Permanent Committee>Group 2>Volume 2: ‘Aqidah>Ta’wilof the Attributes of Allah>Allah’s Eternity and Non-resemblance to crea-tures

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[Audio] Speculative Speech About Allaah isA Heretical Innovation

Thursday, October 27, 2011

AbdurRahman.org

Audio by Abu Talhah Dawud ibn Ronald Burbank [Download148]

Listen :

11: Speculative Speech About Allaah Is A Heretical Innovation

May Allaah have mercy upon you! Know that speculative speech aboutthe Lord, the Most High, is a newly invented matter and is an innovationand misguidance. Nothing is to be said about the Lord except what He, theMighty and Majestic, described Himself with in the Qur’aan and what theMessenger of Allaah (saws) explained to his Companions.

So, He, the Mighty, is One: ”There is nothing like Him and He is the All-Hearing, the All-Seeing”. [Soorah ash-Shoora (42):11]

Source :Sharh-us-Sunnah – Explanation of the Creed149by AbuMuhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]Explanation by Shaikh Saalih ibn Saalih al-FawzaanTranslated by Abu Talhah Dawud ibn Ronald Burbank, Source:ittibaa.com150

148http://AbdurRahman.org/audio/AbuTalhaDawoodBurbank/Speculative_Speech_About_Allaah_Is_A_Heretical_Innovation_SharhuSunnah_Barbahee.mp3

149http://salaf-us-saalih.com/2011/10/01/audio-sharh-us-sunnah-dawud-ibn-ronald-burbank/

150http://ittibaa.com

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[Audio] Seeing Allaah (ar-Ru’yah) in TheHereafter

Friday, October 28, 2011

AbdurRahman.org

Audio by Abu Talhah Dawud ibn Ronald Burbank [Download151]

Listen :

[16] Seeing Allaah In The Hereafter : To have Faith in seeing Allaahon the Day of Resurrection. They will see Allaah with the eyes of theirheads [1].

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 anythingextra that I may give you?’ They will say ‘Have You not brightened ourfaces? 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 anythingmore 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 affirmeverything reported from the Prophet (Peace be upon him) with good chainsof narration.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (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 ofResurrection, there being no interpreter between Him and him.” Reportedby al-Bukhaaree (Eng. trans. 8/358/no.547), Ahmad and at-Tirmidhee.

151http://AbdurRahman.org/audio/AbuTalhaDawoodBurbank/Seeing_Allaah_On_the_day_of_Qiyaamah_SharhuSunnah_Barbaharee.mp3

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Source :Sharh-us-Sunnah – Explanation of the Creed152by AbuMuhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]Explanation by Shaikh Saalih ibn Saalih al-FawzaanTranslated by Abu Talhah Dawud ibn Ronald Burbank, Source:ittibaa.com153

152http://salaf-us-saalih.com/2011/10/01/audio-sharh-us-sunnah-dawud-ibn-ronald-burbank/

153http://ittibaa.com/

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There is nothing like Him & There isnothing that can overwhelm Him

Saturday, October 29, 2011

AbdurRahman.org

Audio by Abu Talhah Dawud ibn Ronald Burbank [Download154]

Listen :

In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank ex-plains the Point #3 and #4 as outlined below.

3. And there is nothing like unto Him.

(This is) taken from the statement of Allaah the most High, “There is noth-ing like unto Him.” (Ash Shura 42:11), and His statement, “And there isnone co-equal or comparable unto Him.” (Al Ikhlas 112:4), and His state-ment, “Then do not set up rivals unto Allaah (in worship).” (Al Baqarah2:22).

This means that He the Glorious and most High has no one comparable toHim who He competes with, so Tamtheel (representation) and Tashbeeh(assimilation) are both negated with regards to Allaah the Glorious andMa-jestic. No one from the creation is similar to Him. This is what is oblig-atory; to establish what Allaah has established for Himself, and to believein it, and not to compare Him with anything from His creation, and not toassimilate Him with anything from His creation. In this (belief that we havementioned) is a refutation on theMushabbihah; those who say that Allaahis like His creation, and they do not separate between the Creator and thecreated, and that is a false Madh’hab.

And opposite to them is the Madh’hab of theMu’attilah whom have goneto extremes in regards to Tanzeeh[1], so much so that they have deniedsome of the names and attributes that He has confirmed (for Himself).

154http://AbdurRahman.org/audio/AbuTalhaDawoodBurbank/There_is_nothing_like_Him_nothing_that_can_overwhelm_Him_Tahawiyyah_DawudBurbank.mp3

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So both of these groups have erred; the Mu’attilah have gone to extremesin regards to Tanzeeh and have denied Tashbeeh, while the Mushabbihahhave gone to extremes in confirming (attributes to Allaah), whereas AhlusSunnah wal Jama’ah have stayed in the middle, so they have confirmedwhat Allaah has confirmed for Himself in what befits His Majesty, with-out Ta’teel (denial) and Tashbeeh (likening Him to His creation) upon Hissaying, “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” (Ash-Shura 42:11). So His statement, “There is nothing like untoHim” 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 con-tinue upon this Madh’hab. And because of this it is said: The Mu’attilahworship 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.

This is the establishment of the completeness of His capabilities. He themost 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.” (Al-Kahf 18:45), and He the most High says, “He is All Knowing, All Omnipo-tent.” (Fatir 35:44).

The meaning of Al Qadeer [3] is the One with unlimited capabilities, sothere is nothing that is outside the capabilities of Allaah the most High. Ifhe desires something he just says to it, “Be and it is.”

So in this is the confirmation of the capabilities of Allaah the most High,and the establishment of its comprehensiveness, and its containment of ev-erything! As for the statement that some authors use, “He is capable of whatHe wished to be capable over”, then this incorrect, because Allaah does notlimit His capabilities to (His) will, rather He says, “… and He is Able to doall things.” So say what He the Glorious and most High says. Indeed it hascome in His statement, “…and He is All Potent over their assembling (i.e.resurrecting them on the Day of Resurrection) whenever He wills.” (Ash-Shura 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 capableof gathering them at that time. “And among His Ayaat is the creation ofthe 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. resurrect-ing 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 fromsome of the attributes that He Himself and His Messenger sallallaahu alaihiwa sallam have confirmed for Allaah[2] Translators Footnote: Muwahhid: One who actualizes Tawheed.[3] [Translators Footnote]Al Qadeer: one of the Names of Allaah theMostHigh which means the All Powerful

Source : Concise Notes on Aqeedah At Tahaawiyyah155, Shaykh Saalih binFawzaan al FawzaanAt Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Trans-lated By: Kashif as Salafi

Audio Source :Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi156Explanation by Shaikh Saalih ibn Saalih al-FawzaanTranslated by Abu Talhah Dawud ibn Ronald Burbank, Source:ittibaa.com157

155http://abdurrahman.org/aqeeda/aqeedahtahawiyahnotes1to5.pdf156http://ittibaa.com/tahaawiyyah.html157http://ittibaa.com/tahaawiyyah.html

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Nothing worthy of worship except Allaah,He is Al-Awwal, Al-Aakhir and will notPerish, nor will Pass Away

Monday, October 31, 2011

AbdurRahman.org

Audio by Abu Talhah Dawud ibn Ronald Burbank [Download158]

Listen :

In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank ex-plains the Point #5, #6 and #7 as outlined below.

5. And there is nothing worthy of worship except Him.

This is Tawheed Al Uloohiyyah. Laa Ilaah means nothing worthy of wor-ship except Him. But if you said, “Nothing is worshiped except Him”, thenthis is false, because there are many that are worshipped other than Allaahthe Glorious and Majestic. So if you say that nothing is worshipped exceptAllaah, you have made everything that is worshipped into Allaah, and thisis the Madh’hab of the people of Wahdatul Wajood, so if the one who saysthat believes in it, then he is from the people of Wahdatul Wajood, but if hedoes not believe in it, then he said blindly following someone, or becausehe heard it from someone, then this is incorrect, and it is obligatory uponhim to correct that, and some people start their Salaah with this, “Nothingis worshipped except You.” And Allaah is the One Who has the right to beworshipped, and anything else other than Him that is worshipped, is wor-shipped upon falsehood. He the most High says, “That is because Allaah,He is the Truth, and what they invoke besides Him, it is falsehood, andverily, Allaah He is the Most High, the Most Great.” (Al Hajj 22:62)

6. He is Qadeem (Eternal) with no beginning, and the Ever Lastingwith no end.

As the statement of Allaah proves this, “He is the First and the Last.” (AlHadid 57:3), along with the statement of His Messenger sallallaahu alaihi

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wa sallam, “You are the First, so there are none before You, and You are theLast, so there are none after You.” [4]

Rather, the author was cautious, so he said, ” He is Qadeem with no begin-ning.” But if he would have said, “Qadeem” and stopped, then the meaningof this would be incorrect.

Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713

7. He will not perish, nor will He pass away.

Perishing and passing away hold the same meaning. Allaah has been char-acterized with an everlasting life; He the most High says, “And put yourtrust in the Ever Living One Who dies not, and glorify His Praises, andSufficient is He as the All-Knower of the sins of His slaves.” (Al Furqaan25:58). So extinction does not come to Allaah, and He the Glorious andMost 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 Highsays, “Whatsoever is on it will perish. And the Face of your Lord full ofMajesty and Honor will abide forever.” (Ar Rahman 55:26-27). So eternityis for Allaah, and the creation will die and then be summoned, and theyused to be non existent in the beginning, and then Allaah created them, andthen they will die, and then Allaah the Glorious and Majestic will summonthem. So Allaah the most High has no beginning, nor an end.

Source : Concise Notes on Aqeedah At Tahaawiyyah159, Shaykh Saalih binFawzaan al FawzaanAt Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Trans-lated By: Kashif as Salafi

Audio Source :Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi 160[Lesson 4, starting from

159http://abdurrahman.org/aqeeda/aqeedahtahawiyahnotes1to5.pdf160http://ittibaa.com/tahaawiyyah.html

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9:00 mins]Explanation by Shaikh Saalih ibn Saalih al-FawzaanTranslated by Abu Talhah Dawud ibn Ronald Burbank, Source:ittibaa.com161

161http://ittibaa.com/tahaawiyyah.html

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The meaning of the Hadith: “Whoever asksin 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 givethem”

Q: A questioner asks: Some people embarrass us when they ask us by Allahto give, sell or even tell them anything. We often refuse their request whenit is inappropriate. Is there any sin upon us for rejecting their request afterthey have asked us byAllaht? Please advise us about this.MayAllah rewardyou well.

A: If the person in need has no right to do this, there is no harm in refusinghis request insha‘a Allah (If Allah wills). For example, when someone asksyou by Allah to give them your house, car, or money, they have no right todo this. But, if they claim their right, such as asking for their due moneyor demanding Zakah (obligatory charity)-provided that they deserve it- youshould 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 isacceptable to give a to person so long as they have the right to do so, suchas 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 ofMunkar (that which is unacceptable or disapproved of by Islamic law andMuslims of sound intellect).

Rather, it becomes your duty to respond and help them since they have askedfor their right. TheMessenger (peace be upon him) said: If anyone asks (forsomething) by Allah, you should give them On the other hand, if a personclaims that which he has no right, or asks for something that involves an actof disobedience, there is no sin upon you if you refuse their request as suchdemanders should not do this.

Source : alifta.net162 – Fatwas of Nur ‘Ala Al-Darb

162http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=69&PageNo=1&BookID=8

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Browse by Volume Number163 > Volume 1164 > Chapter on ‘Aqi-dah165 > Chapter on respecting the Names of Allah166 > The meaning ofthe 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 ofthat169 - Al-Hakam as one of the Allah’s Names

163http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=1&PageNo=1&BookID=8

164http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=2&PageNo=1&BookID=8

165http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=4&PageNo=1&BookID=8

166http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=68&PageNo=1&BookID=8

167../2011/10/09/ruling-concerning-the-papers-that-contain-the-name-of-allah/

168../2011/10/24/ruling-on-giving-names-indicating-servitude-to-other-than-allah/

169http://abdurrahman.org/tawheed/KTwahab/beliefs/creed/abdulwahab/KT1-chap-45.html

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A Refutation of Those who AccuseAhlus-Sunnah of Confining Allaah to aPlace

Thursday, November 3, 2011

AbdurRahman.org

Translated by Ahmed Abu Turaabhttp://shaikhalbaani.wordpress.com

Questioner: Who are the kuroobiyoon [Cherubim] Angels?

Al-Albaani: Who are the kuroobiyoon Angels? As far as I know, there isno 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 notpassed by me in the hadiths which I had read in hundreds if not thousandsof books, most of which were manuscripts, until [finally] I heard a mentionof them in Munaa during Hajj.

I was sitting during a calm, beautiful night during the days of Munaa speak-ing to some of our Egyptian, Syrian and other brothers from Ansaar as-Sunnah, when a Shaikh came in, gave salaam, sat down and started listen-ing [to what was being said]. After I stopped speaking for a short while heentered the discussion and started speaking.

It became apparent from what he said that he was from those who hadstudied at Azhar University and who harboured a hatred against the Salafida’wah or the da’wah to tawheed, and that he was affected by some of thefalse claims which are attributed to the group of tawheed in all the Muslimlands, 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 theMighty andMajestic–Subhaanallaahhe was declaring the Quraan to have a mistake without even realising it–hesaid, ‘They say that Allaah rose over the Throne.’

So I said, ‘Is that their saying or the saying of the Lord of all the worlds?’

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He corrected himself and said that they explain the aayah to mean that Al-laah is sitting on His Throne. I said to him: my brother, the differencebetween them and those who oppose them is not in likening the Lord of theworlds to the creation since they are united that it is falsehood.

Rather, the difference is in whether it is correct to interpret [the word usedin the aayah] ‘istiwaa’ [rose over] to mean isteelaa [conquered] or is the cor-rect interpretation that istiwaa means ista’laa [ascended over]? So I startedtalking about this topic at length.

And naturally the summary of the Salafi creed in this issue is that Allaahhas the characteristic of being above all things [fawqiyyah]. So he latchedon to this [statement] and said, ‘Is it possible [to believe] that Allaah theMighty and Majestic is above the Throne? That would mean that we havesituated him in a place.’

So I said to him, ‘No, this is a mistake on your part and we declare ourselvesto be free from a belief which confines Allaah the Mighty and Majestic to aplace whereas He is the All-High, the Most Great.’ Then I started to debatewith him in a specific way and so said to him …’

Al-Albani: Do you agree with me that Allaah was and there was nothing[in existence] with Him?

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 Hecreated 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 tohim, ‘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 Cre-ator of the Throne who is above the [Mighty] Throne according to the afore-mentioned aayah and the Salaf’s interpretation of it [which states that] Herose over the Throne, i.e., ascended over it, and as those relied upon in thismatter said:

And the Lord of the Throne is above the Throne butWithout describing Him as being in a place or being connected [to theThrone]

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 Iasked him], ‘Do you have an aayah which establishes, firstly, that there areangels called, ‘The kuroobiyoon Angels?’

The Azhari Shaikh: No.

Al-Albani: Okay. Do you have a hadith in which a mention of them hasbeen made with this name?

The Azhari Shaikh: No.

Al-Albani: So then where did you get this aqidah that above the Throne arethe Kuroobiyoon Angels?

TheAzhari Shaikh: This is what our Shaikhs at the noble Azhar Universitytaught us.

So I said how strange. I know that [from what] the Azhari scholars teachtheir students in their lectures concerning that which is connected to theprinciples of aqidah and Usool al-Fiqh is that, ‘[Points of] aqidah are notestablished through aahaad hadith which are authentic, ’ so how have theytaught you a point of aqidah that is not mentioned in the Quraan nor theSunnah? How have you come to believe this?

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He was dumbfounded. I continued and said to him, ‘Imagine that thoseangels who you call the Kuroobiyoon are above the [Mighty] Throne–whatis 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 therewas nothing with Him… so there was nothing there [with Him], thereafterHe said, ‘Be!’ and the creation was. If we conclude that we haven’t reachedthe Throne yet and in your opinion those angels are above the Throne: thenwhat is above the Throne? Nothing or something [wujood/existence/be-ing/entity]?

The Azhari Shaikh: No, nothing.

[So I said] because we had agreed that nothing was in existence before Al-laah the Blessed and Most High created the heavens and the earth … Al-laah was and nothing was with Him … so before Allaah created anythingthere was nothing–so when your knowledge leads you to understand thatthe Kuroobiyoon angels are above the Throne and that nothing from the uni-verse is there after that, the creation having ended … [thereafter] when theSalafis say that Allaah the Blessed and Most High rose over, i.e., ascendedover, the [Mighty] Throne–why do you accuse them of having confined Al-laah the Mighty and Majestic to [a place in] His universe when there is nouniverse there?

For the universe is limited and restricted and in our opinion the end of theuniverse and its highest part is the Throne and in your opinion it is theThrone and then above it are the ‘Kuroobiyoon Angels, ’ and then noth-ing after that.

So the correct aqidah according to both the intellect and the text is trulythat of the Pious Predecessors–because they did not say that Allaah is ina place, as you [falsely] assume, because there is no ‘place’ beyond theThrone, only total and complete nonexistence [of anything] except Allaahthe Blessed and Most High.

But what is the matter with you when you fled from that which you accusedthe Salafis of, [something] which they are [in fact] free of–since [we saythat] Allaah is not in a place because there is no universe or place after the

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[Mighty] Throne, Allaah having ascended over it–but what’s thematter withyou fleeing from affirming this attribute for Allaah the Blessed and MostHigh, i.e., the attribute of declaring Him completely free of any likeness toHis 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 insideHis universe which He created after it was not in existence?

So you are the Mushabbihah, and you are the Mujassimah [anthropo-morphists].

And we the Salafis are nothing other than those who go by what Allaah theMost 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 con-tained in] its beginning and end, we declare Him, the Most High, to betotally and utterly free of any likeness to His creation and do not ascribe thequalities of the creation to Him [tanzeeh], whilst affirming [His] Attributesas befits His Majesty and Exaltedness.

Fataawaa Jeddah, 17.

Related Links:

The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hu-lool209 – Sheikh Al-Albanee

TheMisguided Saying of Some People that Allaah is Everywhere or Presentin all Things210 – Sheikh Al-Albanee

Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Al-laah211

208../2011/11/03/tafseer-ayatul-kursi/209../2011/10/18/the-ascendancy-of-allaah-a-refutation-of-

wahdatul-wujood-hulool-shaykh-albaanee/210http://wp.me/p1DWoK-3g211../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-

allaah-being-with-the-creation-of-allaah/

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A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah toa Place212 – Sheikh Al-Albanee

High is Allaah above what the Sufis ascribe to Him213

212../2011/11/03/a-refutation-of-those-who-accuse-ahlus-sunnah-of-confining-allaah-to-a-place/

213../2011/11/03/high-is-allaah-above-what-the-sufis-ascribe-to-him/

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Allaah is Al-Hakeem (The All-Wise)Tuesday, November 8, 2011

AbdurRahman.org

<> [Soorah Saba 34:1]

And His saying, (… And He is al-Hakeem…) has two meanings.

The first of which is that he is the Judge (Haakim) between His creation,by way of His command that relates to the creation (al-amr al-kawnee) andHis command that relates to the Sharee’ah (al-amr ash-shar’ee), in both thislife and Hereafter.

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 some-thing 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 actof creation) and His command (both kawnee and shar’ee). He did not cre-ate anything with no purpose, out of mere play, and nor did He commandanything 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 al-Khabeer215 – Trans. Abu ‘Iyaad Amjad Rafiq

Al-Hakeem (the All-Wise): He is the One to Whom belongs the highestwisdom, the One Who is All-Wise in His creating and commanding, Whoperfected everything He created, ”and Who is better than Allaah in judge-ment for a people who have firm faith?.” (Al-Ma‘idah, ayah 50) ThereforeHe has created nothing out of mere frivolity and He has legislated nothingthat is vain and of no use. The One to Whom belongs wisdom in the begin-ning and the end. He has three areas of ruling which nothing else has a share

214http://asmawasifaat.wordpress.com/2011/06/25/sharh-aqidatul-wasitiyyah-of-al-fawzan/

215http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&articleID=AQD100016&articlePages=1

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in: He rules between His servants with respect to His Law, His Decree andHis Recompense. Wisdom is to place something in its correct place.

For those who believe not in the Hereafter is an evil description and forAllaah is the highest description. He is the All-Mighty, All-Wise. (An-Nahl, ayah 60)

It is He (Allaah) Who is the only Ilah (God to be worshipped) in the heavenand the only Ilah (God to be worshipped) on the earth. And He is the All-Wise, the All-Knower. (Az-Zukhruf, ayah 84)

Source : The Explanation of the Beautiful and Perfect Names of Allaah216– troid.caExplaining the detailed meanings of the Names of Allaah from TayseerKareemur-Rahmaan of Imaam as-Sa’dee. [Taken from Tayseer al-Kareemar-Rahmaan, Abdur-Rahmaan Naasir as-Sa‘dee’s Tafseer]

216http://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 wordRabb is used only for Allah. As for other than Allah, it can be used to sayRabb Ad-Dar, the master of such and such object. Further, it was reportedthat Ar-Rabb is Allah’s Greatest Name.

Source : Tafseer Ibn Kathir, Surah Fathiha217

Ar-Rabb (The Lord): This name has been repeatedly mentioned in manyverses.

Ar-Rabb is the One Who nurtures and sustains all of His servants throughregulating the affairs and granting all types of favours and blessings. Morespecifically He is the One Who nurtures and sustains his sincere friends bycorrecting and purifying their hearts, souls and manners. This is why theirsupplications are frequently made with this Noble Name because they seekthis specific nurturing.

Source : The Explanation of the Beautiful and Perfect Names of Allaah218– troid.caExplaining the detailed meanings of the Names of Allaah from TayseerKareemur-Rahmaan of Imaam as-Sa’dee. [Taken from Tayseer al-Kareemar-Rahmaan, Abdur-Rahmaan Naasir as-Sa‘dee’s Tafseer]

The meaning of ar-Rabb

217http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web/1.334.html

218http://www.troid.ca/index.php?option=com_content&task=view&id=62&Itemid=313

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With regards to the meaning of ar-Rabb, Shaykh Muhammad ibn Saalihal ‘Uthaymeen rahimahullaah states:

Rabb – meaning khaaliq (Creator) and Sovereign Owner and the One whocontrols; so He is the One who created the heavens and the Earth; and Heis the One who owns the heavens and the Earth; and He is the One whocontrols the heavens and the Earth.

He, the Most High, said: الا له الخلق مر والاCertainly 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 control-ling.

And He, the Most High, said:ولله ملك ماوات الس والارضAnd 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) :رب العالمينRabb il ‘aalameen (Lord of all creation) [Soorah as Saaffaat (37) aayah182]Meaning: their Creator and their Sovereign Owner and the One who con-trols their affairs.

And an ‘aalam is: everything other than Allaah. And they are called ‘aalambecause they are a sign for their Creator. So in everything from the createdthings of Allaah, there is a sign proving His Oneness and His Perfection.

(And His saying)رب ة العزRabb 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 itsmeaning is not ‘creator’.

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And it occurs in the Qur’aan with the meaning of Creator and SovereignOwner 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 meaningof ‘creator’ (here) since al ‘izzah (power and might) is one of the Attributesof Allaah, theMighty andMajestic; and the Attributes of Allaah, theMightyand Majestic are not created.

So it is a must that the intent behind ‘rabb’ in His saying “rabb il ‘izzah” istheOnewho possesses power and strength, and not Creator (of ‘izzah) sincethe 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. Trans-lated by Nasser ibn Najam)

Source :http://www.ittibaa.com

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 OneWho is worshipped”:meaning, He is the One Who deserves to be worshipped, as for other thanHim, then it does not deserve worship, because it is not a Lord. This is theintent 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 Whodeserves worship. Then also it is not sufficient that a person just affirms Ar-Ruboobiyyah (Lordship), rather he must affirm Al-’Uboodiyyah (Allaah’sdeserving all worship), He the Perfect and Most High, and he must carry itout making it purely and sincerely for Him, the Perfect and Most High. Sosince he has affirmed that He is Ar-Rabb (the Lord) then it is binding uponhim to affirm that he is Al-Ma’bood (the One Who therefore deserves tobe worshipped), and that others besides Him do not deserve anything fromworship.

Source : Sharh Usool-ith-Thalaathah219 – Explanation of the Three Funda-mental Principles – www.ittibaa.com219http://ittibaa.com/u3-2.html

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of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H], Explained byShaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah, Lesson 20220: TheLord 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 noproper equivalent for Rabb in the English language. It means the One andthe Only Lord for all the universe, its Creator, Owner, Organizer, Provider,Master, Planner, Sustainer, Cherisher, and Giver of security. Rabb is alsoone 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-Hilaaleeand Dr. Muhammad Muhsin Khan

220www.ittibaa.com/uploads/2/8/2/1/2821629/u3_-_08-08-04.pdf221http://abdurrahman.org/qurantafseer/NobleQuraan-arabic-

english.html

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Two Important Principles ConcerningAllaah’s Names – Moosaa Richardson

Thursday, November 10, 2011

AbdurRahman.org

Al-Qawaa‘id Al-Muthlaa Shaykh Ibn Al-‘Uthaymeen (rahimahullaah)Class 02 – Two Important Principles Concerning Allaah’s Names222[PDF]By UstaadhMoosaa RichardsonNotes 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”

222http://www.istijabah.com/wp-content/uploads/2011/11/Aqeedah-2010-Session-02.pdf

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[Audio] Nothing occurs except what AllaahWills

Friday, November 11, 2011

AbdurRahman.org

Explanation of Aqeedah at-TahaawiyyahFrom the Works of Shaykh Saalih al-Fawzaan & Shaykh Saalih Aal ash-ShaykhTranslated By Abu ‘Iyaad Amjad Rafiq

Lesson No.5 : #8 of Aqeedah at-Tahaawiyyah, Excellent lecture !!

[Download MP3223]

Listen :

And nothing occurs except what He wills.

In this is the affirmation of AlQadr (predestination) andAl Iraadah (decree),so nothing happens in His domain nor does anything come to pass in Hiscreation except through His universal decree.

“Verily, His command, when He intends a thing, is only that He says to it“Be!” – and it is.” [Soorah Ya- Sin 36:82].

So all good and evil occurs through His universal decree, and nothing isoutside of His decree, and this contains a refutation upon the Qadariyyahwhom negate Al Qadr, and they think that it is the Abd (slave) himself whocreates and brings about his action; how High is Allaah from what theysay! In this is the weakening of Allaah, that there occurs in the creationwhat He the Glorious and Most High does not desire, and it is describingAllaah with a deficiency. So everything that takes place in the creation fromgood or evil, then it is by the decree of Allaah. So He creates good out ofwisdom, and He creates evil out of wisdom. So in perspective, His creationof it is not evil, because it was from great wisdom, and for a tremendousgoal, (and that is) as a trial and a test, and to separate the wicked from thegood, and to reward good deeds, and to punish evil deeds. He the Gloriousand Most High has wisdom in that, and He did not create it frivolously.223http://www.learnaboutislam.co.uk/audio/abu-iyaad/Aqeedah-at-

Tahaawiyyah/Aqeedah-at-Tahaawiyyah-Lesson-05.mp3

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Source : Concise Notes on Aqeedah At Tahaawiyyah224, Shaykh Saalih binFawzaan al Fawzaan. At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah AtTahaawiyyah, Translated By: Kashif as Salafi

Related Links:

Aqeeda Tahaawiyyah – pdf225

224http://abdurrahman.org/aqeeda/aqeedahtahawiyahnotes1to5.pdf225http://ittibaa.com/uploads/2/8/2/1/2821629/aqeedat-ut-

tahaawiyyah.pdf

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Allaah’s Names May or May Not Include aRelated Ruling or Implication

Wednesday, November 16, 2011

AbdurRahman.org

In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy. ..

Al-Qawaa‘id Al-MuthlaaShaykh Ibn Al-‘Uthaymeen (rahimahullaah)The Third PrincipleAllaah’s NamesMay orMayNot Include a Related Ruling or Implication226By UstaadhMoosaa Richardson,Notes by Umm Sufyaan Fatimah @ istijabah.com227

226http://www.istijabah.com/wp-content/uploads/2011/11/Aqeedah-2010-Session-03.pdf

227http://www.istijabah.com/2011/11/15/class-03-allaahs-names-may-or-may-not-include-a-related-ruling-or-implication/

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Allaah’s Names Are TawqeefiyyahWednesday, November 16, 2011

AbdurRahman.org

In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy. ..

Al-Qawaa‘id Al-MuthlaaShaykh Ibn Al-‘Uthaymeen (rahimahullaah)The FifthPrinciple

Allaah’s Names Are TawqeefiyyahBy UstaadhMoosaa Richardson,Notes by Umm Sufyaan Fatimah @ istijabah.com228

228http://www.istijabah.com/2011/11/15/class-03-allaahs-names-may-or-may-not-include-a-related-ruling-or-implication/

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Allaah is Al-Hafeeth (the Preserver)Wednesday, November 16, 2011

AbdurRahman.org

Allaah is Al-Hafeeth (the Preserver)

Al-Hafeedh (The Guardian): The One Who protects and preserves whatHe created and Whose Knowledge encompasses all that He brought intoexistence. The One Who protects His friends from falling into sins and thedestructive matters. The One Who is Kind to them during their periods ofactivity and rest. The One Who accounts the actions of the servants andtheir rewards.

”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 overthem – except that We might test he who believes in the Hereafter from himwho 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 theGuardian over them and you are not a disposer of their affairs.” (42:6)

Source: The Explanation of the Beautiful and Perfect Names of Al-laah229 – troid.caExplaining the detailed meanings of the Names of Allaah from TayseerKareemur-Rahmaan of Imaam as-Sa’dee

Aboo Tayyib At-Tabaree (an early scholar), was an old man – about a hun-dred years old. He was remarkable in that he was 100 years old and hisvision and his hearing were sharp. He was physically capable of runningand performing actions just like the young man. He once came back froma trip by sea – and you could imagine, during that time period, traveling bysea would exhaust people. Rather even today, by the time you land froman 8-houred flight, you are exhausted. This is with an air-conditioned seat

229http://www.troid.ca/index.php?option=com_content&task=view&id=62&Itemid=313

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and being served food, yet you are still exhausted. What about weeks andmonths at sea?

So when the boat landed and everyone was exhausted, Aboo Tayyib At-Tabaree 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 disobe-dience 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 An-Nawaawee.

Source :

Al-Qawaa‘id Al-Muthlaa – Shaykh Ibn Al-‘Uthaymeen (rahimahullaah)Allaah’s Names May or May Not Include a Related Ruling or Implica-tion230& Allaah’s Names Are TawqeefiyyahBy Ustaadh Moosaa Richardson, Notes by Umm Sufyaan Fatimah @istijabah.com231

230http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-may-or-may-not-include-a-related-ruling-or-implication/

231http://www.istijabah.com/2011/11/15/class-03-allaahs-names-may-or-may-not-include-a-related-ruling-or-implication/

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Explaining the Meaning of An-Nur (TheLight) – One of Allaah’s Names

Friday, November 18, 2011

AbdurRahman.org

Prepared by Dr. Saleh As-Saleh (rahimahullah)

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, derivedfrom 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 waTa’ala) upon starting the night prayers (Tahajjud):

“All Praise is due to You; You are the Light of the heavens and theearth…”[#3]

2- ”The texts from the Qur’aan and authentic Sunnah relate An-Nur toAllaah, 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) toHim as an Attribute of His Thaat [Essense], the same as His other Attributesof 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 willcome 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 uponhim): “You are the Light of the heavens and the earth…”[#4]

b. That An-Nur relates to His most Honorable and Majestic Face.‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) said:“The light of the heavens and the earth is from the Light of His Face.” [#5]

c. Allaah’s Nur is also related (mudaaf) to the heavens and the earth as inHis (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, splen-dour, majesty, and greatness) of His Face would burn His creation so far asHis Sight reaches.” [#7]

The cases of the aforementioned angle represent situations in which thesifah (attribute) of An-Nur has been related to its mawsoof (what is beingdescribed) as Imaam Ibnul Qayyim رحمه الله تعالى classified them.[#8]

The Second Angle:

The second angle is the idaafah (relating) of the maf’uool (object) to itsfaa’il (active subject).Ibnul Qayyim said: “This is mentioned in the saying of Allaah, MostHigh:

The parable of His Light is as (if there were) a niche and within it is alamp, and the lamp is in glass, the glass as it were a brilliant star, lit from ablessed 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 uponLight! Allaah guides to His Light whom he wills. And Allaah sets parablesfor 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 Muham-mad (Peace be upon him). This Light relates to Allaah تعالى being the Onewho grants and bestows it upon His slave. It is also related to the slave sincehe is its place (mahalluhu) and favorable recipient (qaabiluhu).

This light has a:

1-faa’il (active subject),

2-qaabil (recipient),

3-mahal (place),

4-haamil (carrier), and

5-and maadah (substance).

The aayah above comprises all of these mattters in detail:

The faa’il (One Who does this) is Allaah, Most High, the OneWho makes the lights to abound, Who guides to His Lightwhom He Wills.

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 submittingMuslim is faith in Him, knowledge and love of Him, and re-membrance of Him. It is His light (the Qur’aan) which Hebrought down, the origin of which is in the hearts of the Mus-lims. Its substance strengthens and increases until it appears ontheir faces, their limbs and their bodies, even on their clothes

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and in their homes. On the Day of Resurrection, this lightemerges and runs forward before them [#12] amidst the dark-ness of the Bridge (Siraat)[#13] until they cross over it. The(intensity) of their lights on the Bridge will correspond to theintensity (strong or weak) of the repective lights in their heartsin the dunya (this life).

The similitude of this Light and its place, its carrier, and itssubstance is as the niche which is like the chest [of the be-liever]. Inside the niche there is a glass, from the most crispand clear kind. [In the aayah] it is even made to resemble bril-liant star in its clarity and purity. This glass resembles the heart[al-mahal]. The similitude to the glass is because it embodiesqualities present in the heart of the believer: clearity, smooth-ness, and firmness. It sees the truth by virtue of its clarity;kindness, mercy and affection originate from it because of itssmoothness; it stands firm in holding to the truth and it makesjihaad against the enemies of Allaah, due to the firmness in itsstructure…

In contrast with this enlightened heart, there are two other op-posing and blameworthy hearts. One of them is stone-like,harsh, merciless, it lacks beneficience, reverence, and the clar-ity by which it can see the truth. In fact it is as an ignorant anda tyrant heart; it is neither aware of Allaah (the Truth) nor itis 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 inthe wick. The wick in the lamp is the light carrier (al-haamil),and the substance of the light is the olive oil, extracted fromthe olives of a tree growing in the most suitable place by beingexposed to the sun rays all day long. Its oil is from the purest ofits kind, clear without turbidity, to the degree that it will almostglow forth of itself. Similar to the olive oil is the substance ofthe believing heart. It is from the “tree” of Revelation:[#14] itis 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 andJudaism. In all things it is bound to a medium course betweenthese two blameworthy extremes.

Since the clarity of this oil is so intense such that it almostglows by itself, and then upon mixing with fire its illumina-tion 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 suchthat he almost knows the truth by means of his fitrah and intel-lect. His heart, however, has no maadah (substance) within it-self. But when themaadah of the al-Wahy (Revelation) toucheshis heart and the latter rejoices in its company, its light [of fi-trah] increases by the light of al-Wahy. The light of al-Wahyadds up to that of fitrah and it becomes a light upon light. So,the believer would almost speak the truth even though he mayhave not heard an evidence. He later hears of the evidenceto 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] traditionspresenting what he has acknowledged, but in details. His faith,therefore, stems from the attestation of al-Wahy and fitrah…”[#15]

I ask Allaah, An-Nur, to enlighten my heart and yours, and tofill them with firm Eeemaan. He is the Most Generous, theMost Merciful.Saleh As-Saleh, 29-1-1426, March 10, 2005

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). Somehad interpreted this aayah such that Allaah (Azzawajal), is theOne Who illuminates (Munawwir) the heavens and the earthand guides their inhabitants. This is from His Actions, other-wise 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 forthe Salaf رحمهم الله ,تعالى may Allaah’s Mercy be upon them, tomention all or some of the meanings of the attributes pertrain-ing to Allaah’s Names. By mentioning some of the meaningsthey do not negate the other affirmed qualities of such names.As such, one of the meanings signified by Allaah being “An-Nur of the heavens and the earth” is that He has illuminated theheavens and the earth and guided their inhabitants byHis Light.The saying that meaning is restricted to His illumination of theheavens and the earth by certain planets (sun, moon, stars), iswrong, because the illumination by their light does not coverthe entire universe. [See Ibn Taymeeyah’s al-Fatawaa, 6: 390-393].

[#3]For a full text of the Prophet’s invocation see Saheeh Al-Bukhaari (English/Arabic), V.9, Hadeeth # 482.

[#4] Grammatically, the “Light” which is related (annexed) toAllaah in the construct of the Aayah (which means): “And theearth will shine with the Light of its Rabb…” is not an annexa-tion denoting possession, creation, honor, or preferment as it isthe case in many aayaat (Verses) of the Noble Qur’aan includ-ing:

a. Baytee (My house), mentioned in the aayah (which means):That they (Ibraaheem and Ismaa’eel) may purify Baytee (Myhouse, i.e the Ka’bah) for those who circel it, or stay (in I’tikaaf), or bow, or prostrate themselves (near it, in prayer).” (TMQ2:125)

b. Naaqatullaah (Allaah’s She-Camel) mentioned in Allaah’sSaying (which means): “This Naaqatullaah (She-Camel of Al-laah) is sent to you (Prophet Saalih’s people, Thamood) as asign. So allow it to graze in Allaah’s earth.”(TMQ 7:73).

[#5] Reported by at-Tabaraani (Mu’jam At-Tabaraani, V.9, # 8886), ad-Daarimiye in ar-Rad ‘alaa Bishr al-Mareesi (p.449), and al-Haythami inMajma’uz- Zawaa’id (V.1, p.85). Amongst its narrators, is Abu ‘Abdis-Salaam Az- Zubayr. Ibn Abee Haatim and Ibn Ma’een did not mentionanything 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 ofHadeeth). Al-Haythami realted that Abu Haatim (i.e. Ar-Raazi) describedAbu ‘Abdis-SalaamAzubayr as majhool (unknown). Shayekhul Islaam IbnTaymeeyah reported this narration and said: “It is affirmed upon the author-ity 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 Al-laah knows best.

[#6] There is no contradiction between the interpreation that this aayahmeans that Allaah, Most High, is the Munawwir of the heavens and theearth and between the saying of ‘Abdullaah ibn Mas’oud in which the Nuris related to Allaah’s Thaat. The interpretation that Allaah is the Munawwir(The One Who Illuminates) or Haadi (The One Who Guides) the heavensand the earth is true because it relates the act (verb) of Tanweer (Illumina-tion) to the active ”subject” i.e. Allaah, the Most Magnificent. There is nocontradiction whether one says that Allaah is the Nur of the heavens andthe earth bi-Thaatihi (by Himself) or bi-Fi’lihi (by His Act). Imaam IbnulQayyim رحمه الله تعالى said: “The truth is that Allaah is the Nur of the heavensand the earth taking into consideration all of the interpretations.” Being theMunnawwir and the Haadi, does not negate the fact that He (Subhanahuwa Ta’ala), Himself, is Nur. Those who negate Allaah’s Attribute of An-Nur erred by thinking that if they would affirm the Attribute of An-Nur itwould 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 ofAn-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah estab-lished with Him (Azzawajal). The rahmah (mercy) present on earth is aneffect of Allaah’s Attribute of Ar-Rahmah separted from Him (Azzawajal).The knowledge of the creature is a distinct and separate effect of Allaah’sAttribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud (radhi Al-laahu anhu) does not mean or imply that the light on walls and on the surfaceof the earth is the essence of the Light of Allaah’s most honourable Face.[See Ibnul-Qayyim, Mukhtasar as-Sawaa’iq al-Mursalah ‘alal-Jahmiyyahal-Mu’attilah, checked by Ridwaan Shaakir Ridwaan (Makkah and Riyadh:Saudi Arabia, Maktabat Nizaar Al- Baaz), pp. 547-548 and Ijtimaa’ al-Ju-youoshil-Islaamiyyah, ‘Awaad ‘Abdullaah Al-Mi’tiq, ed. (Riyadh: SaudiArabia, 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. Bothnarrations stating the “light” and “fire” are in Saheeh Muslim.

The pure “fire” which Allaah mentioned in the Qur’aan when He (Azzawa-jal) spoke to Musa (peace be upon him) (Qur’aan 27:7-8) is also called alight and it is a light which illuminates without burning. Allaah also calledthe fire of the lamp a light (Qur’aan 24:35), contrary to the dark fire ofHell which is not called a light. Therefore, the doubt of the narrator be-tween 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 withoutburning) and this is the “pure” light like that of the moon. The second kindburns 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 inthis world is described by being being both (a light and a fire)…” ImaamIbnul 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 realrelative to their proper classifications…And if the light of His creation, likethat of the sun, the moon, and fire, are real, then how could His Light benot real? The Light of His Face is real too [and fits His Majesty] and it isnot 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 sunall day long.

[#11] Ibnul Qayyim in Ijtimaa’ al-Ju-yoush al-Islaamiyyah, pp.45-54.

[#12] Allaah (Subhanahu wa Ta’ala) Says: { نورهم يسعى بين ايديهم } (The be-liever’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. Thebelievers, as the Prophet (Peace be upon him) explained, “Will pass like the

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blink of an eye, like the lightning, like the wind, like the birds, and like thefast horses and camels. Some will be saved, some will be lacerated then setfree, 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 Hiscompliance with its content. That is why there is a variation amongst thedegree of faith amongst Muslims. Some are stronger than others in theiradherence to the teachings of Islam. There are the obedient and disobedi-ent Muslims. Those who mixed the substance (al-maadah) with ways notcondoned by Islam, became corrupt, or were led astray. If they do not re-pent, and clean their hearts and follow the way of Revelation, they maysubject themselves to the punishment of Allah, which may manifest itselfin different ways on the individual and (or) the society levels.

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 becomesthe life of this world only, turning man to forget as to what occurs afterdeath. He is overwhelmed by the “developments” taking place around himin 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 “re-lief” the worry and the sad heart! Or to suicide! Sometimes taking otherlives 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.100-103.

Source : Explaining the Meaning of An-Nur (The Light) One of Allaah’sNames232 – 16 Pages – by Dr. Saleh As-Saleh [PDF]

232http://abdurrahman.org/tawheed/asmawasifat/An-Nur-bySalehasSaleh.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 lastten nights of Ramadhaan, the Messenger (salallaahu ‘alayhi wa sallam)taught ‘Aai‘shah (radiallaahu ‘anha) to say:

اللهم انك عفوكريم تحب العفوفاعف عني

O Allaah! You are ‘Afoo (Pardoner),

You love to Pardon, so Pardon me.[1]

So Allaah is the Pardoner, the One who excuses people. How is His Pardon-ing of the people different from the way people use this attribute? Allaahis Forgiving and Merciful. From this angle, we could say that Allaah’s Par-doning is paired with Forgiveness and Mercy.

For example, how do the people forgive? When you ask for forgiveness, iseveryone always ready to forgive you? What about the people who forgaveyou? Do they always forgive you with complete forgiveness or do theycome back later and mention what you did, although they say that theyforgave you…?

WhenAllaah (‘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 askedabout that thing.

اتق الله حيثما كنتواتبع السيئة الحسنة تمحها

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 Mes-senger (salallaahu ‘alayhi wa sallam) has guided us to. If youmake Tawbahfrom your sin, Allaah will pardon you for your sin. He has promised us this.If you repent to Allaah sincerely, He will forgive you and He will pardon

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your sin. The one who has made repentance from his sin is like the onewho has not sinned at all, because the Pardoning of Allaah is complete andperfect. No trace. No bad feelings. Nothing left. Allaah erases the baddeed from your record and He replaces it with a good deed. Who does thatfrom the people? Who will pardon you, THEN give you credit for goodthings after you’ve transgressed against them? Who considers you betterthan what you were before (after you sought their forgiveness)? But Allaah(‘Azza wa Jall) is perfect in His Pardoning, and when He Pardons you, Heloves that you sought His Forgiveness. This is from the completenessof His Attribute of Pardoning[2]

[1] At-Tirmidhee in his Sunan (3513) on the authority of ‘Aa‘ishah (ra-diallaahu ‘anha). Shaykh Al-Albaanee declared the hadeeth as Saheeh inSaheeh At-Tirmidhee (3513)

[2] Source: Class 02 – Explanation of Al-Qawaa‘id Al-Muthlaa, ShaykhAl-‘Uthaymeen by UstaadhMoosaa Richardson

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

Al-Malik (The King), and al-Maalik (TheMaster and Owner), Alladheelahu al-Mulk (the One to Whom belongs the dominion):

He is described with the Attribute of The Master and Owner. These areAttributes of Grandeur, Majesty, Omnipotence and Regulation of the affairsof 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 itis subservient, owned and in continuous need of Him.

”Then High above all be Allaah, the True King الملك) الحق – Al-Malikul-Haqq). And be not in haste with the Qur’aan before its revelation is com-pleted and say: My Lord! Increase me in knowledge.” (Ta-Ha 20:114)

Listen to the Aayah:

”Say: O Allaah!Owner of the dominion مالك) الملك – Maalik al-Mulk), Yougive the kingdom to whom You will and You take the kingdom from whomYou will. You endue with honour whom You will and You humiliate whomYou will. In your Hand is the good. Indeed You are Able to do all things.”(Aali Imran 3:26)

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Listen to the Aayah:

Source : The Explanation of the Beautiful and Perfect Names of Al-laah233 – troid.caExplaining the detailed meanings of the Names of Allaah from TayseerKareemur-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.)[Al-Hashr 59:23]

Listen to the Aayah:

مالك) يوم ين الد –Maaliki Yawmiddeen)The Only Owner (and the Only Ruling Judge) of the Day of Recompense(i.e. the Day of Resurrection). (Al-Fatihah 1:4)

Listen to the Aayah:

In a seat of truth (i.e. Paradise), near theOmnipotent King مليك) قتدر م –Maleekin Mukhtadir) (Allâh, the All-Blessed, the Most High, the Ownerof Majesty and Honour). (Al-Qamar 54:55)

Listen to the Aayah:

233http://www.troid.ca/index.php?option=com_content&task=view&id=62&Itemid=313

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Praiseworthy and Blameworthy “Ta-weel”Saturday, December 17, 2011

AbdurRahman.org

The meanings of ”ta-weel”

Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commentson the meaning of ”ta-weel” in his explanation of al ‘Aqeedah al Waa-sitiyyah:

“Not all ta’weel is blameworthy. The Prophet sall Allaahu ‘alaiyhi wa sal-lam said:O Allaah, grant him understanding of the religion, and teach him the ta-weel.(Reported by al Bukhaaree in the Book of Wudhoo and by Muslim).

And Allaah, the Most High, said:And none knows its ta-weel except Allaah and those firmly grounded inknowledge. Soorah aale ‘Imraan (3) aayah 7

So He praised them due to their knowing the ta-weel.

And not all ta-weel is blameworthy, because ta-weel has several mean-ings.

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 mean-ing… and this type can be divided into that which is praiseworthy and thatwhich is blameworthy. So if there is a proof to support it, then it is a praise-worthy 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, thenit is blameworthy and it falls under the category of tahreef (distortion)234and not under the category of ta-weel.

(Sharh al ‘Aqeedah al Waasitiyyah p70-71, translated by Nasser ibn Na-jam)

234http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-at-tashbeeh/

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http://ittibaa.com/5/post/2011/12/the-meanings-of-ta-weel.html

Related Links:

Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – IbnBaaz235

At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh236

Difference between takyif and tamthil regarding the Names and Attributesof Allah (Exalted be He)237

235../2011/06/24/ruling-on-ta%e2%80%99wil-allegorical-interpretation-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-al-uthaymeen/

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Only Allaah Can Remove HarmMonday, December 19, 2011

AbdurRahman.org

وان يمسسك ٱلله بضر فلا كاشف ۥ له الا هو وان يردك بخير فلا راد ۦ لفضله يصيب بهۦ من يشاء من ۦ عباده وهو ٱلغفورٱلرحيم ١٠٧

«And if Allah should touch you with adversity, there is none who canremove it except Allah; and if He intends for you good, then there isno repeller of His bounty. He causes it to reach whom He wills of Hisservants. And He is the Forgiving, the Merciful»[Yunus: 107]

by Shaykh AbdurRahman bin Nasr as-Sa’adiTranslated by Umm Yahya

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 providesand the One who prevents.

If any harm such as poverty and sickness etc. befalls you « there is nonewho can remove it except Allaah ». This is because if all (those from) thecreation gathered together in order to bring forth any type of benefit theywould 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 causeharm 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 ofAllaah’s creation to reject His Good and His Kindness, as Allaah says: «Whatever Allah grants people of His mercy – none can withhold it; andwhatever He withholds – none can release it thereafter» [Fatir: 2]

« He causes it to reach whom He wills of His servants. » meaning Al-laah selects whomsoever He wills with His Mercy from His creation, verilyAllah possesses all Excellence and Greatness.

<> of all the mistakes of the creation, He grants His slave success throughthe means of His forgiveness, consequently if a slave sins Allah forgiveshis sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (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 blinkof an eye.

Therefore a slave of Allaah becomes aware of the clear evidence that il-lustrates that Allaah exclusively is the One who bestows blessings in addi-tion to clearing afflictions and granting good and removing evils and hard-ships.

There is none from the creationwho possesses an iota of this ability to unlessit is by Allaah’s permission. Therefore this knowledge obligates upon us anawareness of the reality that Allaah Alone is the Truth and what others callto 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/p7ELx-8v

Allaah is Al-‘Afuww (the Pardoner)239 (asmawasifaat.wordpress.com)

Seeking Allah’s forgiveness a hundred times a day240 (muslim-fortress.wordpress.com)

From the Secrets of Fatiha and What it Contains – Ibn Qayyim aj-Jawzeeya241 (salaf-us-saalih.com)

238http://followingthesunnah.wordpress.com/author/followingthesunnah/

239http://asmawasifaat.wordpress.com/2011/12/01/allaah-is-al-afoo-the-pardoner/

240http://muslimfortress.wordpress.com/2011/12/03/seeking-allahs-forgiveness-a-hundred-times-a-day/

241http://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 – ShaykhMuhammad 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 thatwhich is specific.

And the specific is (sub) divided into two types: that which isrestricted toa person and that which is restricted to a description.

As for the general, then this includes everyone – from the believer and thedisbeliever, the righteous one and the wicked one. And the proof for it isHis statement, He the Most High:

<> [Soorah al Hadeed (57) aayah 4]

As for the specific (type) restricted to a description: then an example isHis statement, He the Most High:

<> [Soorah an Nahl (16) aayah 128]

As for the specific (type) restricted to a particular person: then an ex-ample 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 Allaahis 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 whichis restricted to a description.

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So the ma’iyyah is of levels: that which is general and unrestricted, and thatwhich is specific and restricted to a description and that which is specificand restricted to a person.

So the most specific of the types of ma’iyyah is that which is restricted toa person, then that which is restricted to a description, then that which isgeneral.

The ma’iyyah which is general necessitates (Allaah’s) encompassing thecreation 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 ‘Uthaymeenrahimahullaah, quoted in Mu’jam at Ta’reefaat p387, translated by Nasseribn Najam)

Source: http://ittibaa.com

Speculative Speech About Allaah is A Heretical Innovation242 (asmawasi-faat.wordpress.com)

The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool– Shaykh Albaanee243 (asmawasifaat.wordpress.com)

Praiseworthy and Blameworthy ”Ta-weel”244 (asmawasi-faat.wordpress.com)

Ar-Rabb (The Lord)245 (asmawasifaat.wordpress.com)

242http://asmawasifaat.wordpress.com/2011/10/27/speculative-speech-about-allaah-is-a-heretical-innovation/

243http://asmawasifaat.wordpress.com/2011/10/18/the-ascendancy-of-allaah-a-refutation-of-wahdatul-wujood-hulool-shaykh-albaanee/

244http://asmawasifaat.wordpress.com/2011/12/17/praiseworthy-and-blameworthy-ta-weel/

245http://asmawasifaat.wordpress.com/2011/11/09/ar-rabb-the-lord/

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Benefit: Can We Attribute Anger to Allaah?– Moosaa Richardson

Tuesday, December 20, 2011

AbdurRahman.org

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Benefit: 99 Names of Allaah on Your Hands– Moosaa Richardson

Tuesday, December 20, 2011

AbdurRahman.org

Today, people try to add things to the religion that they find suitable forit. There is no doubt that this is one of the gateways to innovation. Thesepeople speak about things in the religion that no scholar upon the Sunnahpreceded them in and this opposes the way of our Salaf. Imaam AhmadIbn Hanbal said, ”You should beware of speaking about an issue in whichyou are not preceded by a scholar.” A common saying among the peopletoday is that the lines on the hand indicate 99 Names of Allaah subhaanahuwa ta’ala. Our brother Abul-‘Abbaas Moosaa Richardson discusses thisissue…

From the lectures entitled, ” ‘Aqeedah Course – Summer Course”MP3: http://www.troid.ca/store/product.php?productid=18402&cat=0&page=1SOURCE: http://www.troid.ca/index.php?option=com_content&task=view&id=1101&Itemid=291

Internet Source : http://salafitalk.net/st/viewmessages.cfm? Forum=16&Topic=11906

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Benefit: The Du’aa – O God Help Me –Moosaa Richardson

Tuesday, December 20, 2011

AbdurRahman.org

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A Refutation of Those who AccuseAhlus-Sunnah of Confining Allaah to aPlace – Moosaa Richardson

Tuesday, December 20, 2011

AbdurRahman.org

Check the following excellent link:

A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah toa Place246 – Sheikh Al Albanee

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 Histarbiyyah (nurturing) of His creation

Friday, December 23, 2011

AbdurRahman.org

The scholar Abdur Rahmaan ibn Nasir as Sa’dee (died 1376 AH (1955CE))rahimahullaah said about the saying of Allaah, the Most High:

«All praise is for Allaah, the Rabb of all theWorlds.» (Soorah al Faatihah(1) aayah 1)

“the Rabb (Lord and Nurturer) of all theWorlds” – and His tarbiyyah (nur-turing) of His creation, He the Most High, is of two types: general andspecific.

So the general type is His creating the creation and giving them provisionand guiding them to that which contains benefits for them, that which allowsthem 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 attainit, and He completes it for them. And He repels away from them thosethings which act as diversions and impediments and obstructions betweenthem and it.

And its reality is that it is tarbiyyah of being granted success in attainingevery good and protection from every evil.

(Tayseer ul Kareem ir Rahmaan of as Sa’dee rahimahullaah p39, translatedby Nasser ibn Najam)

http://ittibaa.com/5/post/2011/12/allaahs-tarbiyyah-of-his-creation.html

Ar-Rabb (The Lord)247 (asmawasifaat.wordpress.com)

247http://asmawasifaat.wordpress.com/2011/11/09/ar-rabb-the-lord/

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The Name ”Allaah” – By Dawood Burbank (Rahimahullah)248 (asmawasi-faat.wordpress.com)

From the Secrets of Fatiha and What it Contains – Ibn Qayyim aj-Jawzeeya249 (salaf-us-saalih.com)

248http://asmawasifaat.wordpress.com/2011/11/05/the-name-allaah-by-dawood-burbank-rahimahullah/

249http://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 HisServants than this woman is to her son

Monday, December 26, 2011

AbdurRahman.org

The First Principle Concerning Allaah’s Names – All of Allaah’s Namesare Beautiful:

All of Allaah’s Names are beautiful, meaning that they reach the utmostlimits of beauty. Allaah the Exalted has said:”And to Allaah belongs the most Beautiful Names” { Surah A’raaf;7:180}

That is because they include perfect Attributes that have no defects in anyway whatsoever. No one could assume a defect from them, nor could theyclaim the existence of one outright.

A third example is that ar-Rahman (the Most Merciful) is a Name of Al-laah the Exalted. It includes perfect Mercy, about which the Messenger ofAllaah (alayhee salatul wasalaam) said,

”Verily, Allaah is more Merciful to His Servants than this woman is toher son.”******{ Related by al-Bukhari {no. 5999} and Muslim {no. 6912}.

This is from a hadith of Umar ibnul Khataab {radiallahu anhu}, who said,

”A group of war captives came before the Messenger of Allaah (‘alayheesalatul wasalaam), and a woman was searching for her child. When shefound her child there, she brought him close and breast-fed him. So theMessenger of Allaah (’alayhee salatul wasalaam) said, ‘Could you see thiswoman casting her son into the Fire?’ We said, ‘No, by Allaah, not as longas she is capable of preventing it.’ So the Messenger of Allaah (‘alahyeesalatul wasalaam) said, ‘Verily Allaah is more merciful to His Servants thanthis woman is to her son.”} [1]

The name ar-Rahman, also includes the Attributes of expansive Mercy,about which Allaah has said,

”And my Mercy has encompassed everything.” {Surah A’raaf, 7:156}

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And He has said about the supplications of the Angels for the Believers,

”O Our Lord! You have encompassed everything by your Mercy andKnowledge!” {Surah Ghaafir, 40:7}

[1] Note from Moosa Richardson: The hadeeth is referring to a motherwhen she found her baby among some captives, took him and placed himclose 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 natureof Allaah’s Attributes and someone from the creation is mentioned, it is notin a comparative way. But it is (described in a way) as ‘This one is betterthan that one, ’ meaning Allaah is more Merciful than that woman. Youwill never find a text where the Messenger (salallaahu ‘alayhi wa sallam)says the Mercy of Allaah is like this and he offers a similitude. Ratherevery text will say that Allaah ismoreMerciful than this or Allaah ismoreknowledgeable than that, etc. (check Two Important Principles ConcerningAllaah’s Names250 – Al-Qawaa’id al-Muthlaa)

From the book:Exemplary Foundations Concerning the Beautiful Names and At-tributes of AllaahBy Imaam Muhammad Ibn Saalih al-‘Uthaymeen (rahimahullaah) [d.1421H] pgs. 15-18

Two Important Principles Concerning Allaah’s Names251 – Al-Qawaa’idal-Muthlaa“All of Allaah’s Names Are Beautiful” & “They Are Both Titles And De-scriptions”

Allaah’s NamesMay orMayNot Include a Related Ruling or Implication252(asmawasifaat.wordpress.com)

250http://wp.me/p1DWoK-9C251http://wp.me/p1DWoK-9C252http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-

may-or-may-not-include-a-related-ruling-or-implication/

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Great Effects of knowing the names and attributes of Allaah upon the ser-vant’s life253 (asmawasifaat.wordpress.com)

Sharh Aqidatul-Wasitiyyah of al-Fawzan254 (asmawasi-faat.wordpress.com)

253http://asmawasifaat.wordpress.com/2011/06/25/great-effects-of-knowing-the-names-and-attributes-of-allaah-upon-the-servant%e2%80%99s-life/

254http://asmawasifaat.wordpress.com/2011/06/25/sharh-aqidatul-wasitiyyah-of-al-fawzan/

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By combining a Name with another,perfection upon perfection is achieved

Tuesday, December 27, 2011

AbdurRahman.org

The Beauty of the Names of Allaah, the Exalted, can be expressed througheach and every Name on its own, meaning if you study Al-Hayy, you canderive many benefits. You will have much awe of Allaah and much sub-missiveness and humility before your Lord.

Furthermore, the beauty can be expressed by combining Names. By com-bining a Name with another, perfection upon perfection is achieved.

An example of that isAl-‘Azeez (theAll-Mighty) andAl-Hakeem (theAll-Wise), since, Allaah, the Exalted, combines these Names in many placeswithin the Qur‘aan.[2]

When used separately, each of the two Names includes a particular kind ofperfection. Al-‘Azeez includes ‘izzah (Might), and hukm (Judgment) andhikmah (Wisdom) are understood from Al-Hakeem. Allaah has Hukm;He is the Ruler and the One who legislates. And Allaah has Hikmah (All-Encompassing Wisdom).

When combined, there is another form of perfection understood – that theMight of Allaah, the Exalted, is coupled with HisWisdom. Thus, HisMightdoes not include oppression, tyranny, and evil actions because the ‘izzah ofAllaah is not coupled with dhulm (transgression), it is coupled with Wis-dom.

The mighty ones from amongst the creation in the dunyaa may use theirmight for sin or to oppress people. They tend to oppress, tyrannize, andbehave in evil ways.

Yet Allaah’s Might and Strength is coupled with Wisdom. So it used in away that denotes complete Perfection.

Likewise, the Judgment and Wisdom of Allaah, the Exalted, are coupledwith perfect Might and Honour, contrary to the judgment and wisdom ofthe 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]; SoorahSabaa‘ [34:27]; Soorah Faatir [35:2]; Soorah az-Zumar [39:1]; SoorahGhaafir [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]; Soorahal-Jumu’ah [62: 1]; Soorah at-Taghaabun [64:18].

Source :

Two Important Principles Concerning Allaah’s Names255 – Al-Qawaa’idal-Muthlaa – Istijabah.com256

“All of Allaah’s Names Are Beautiful” & “They Are Both Titles And De-scriptions”

Al-Azeez257 (All Mighty) – Adapted from Shaykh Muhammad Hamood anNajdee’s book

Allaah is Al-Hakeem (The All-Wise)258 (asmawasifaat.wordpress.com)

255http://wp.me/p1DWoK-9C256http://Istijabah.com257http://abdurrahmanorg.wordpress.com/2010/06/15/the-beautifu

l-names-of-allaah-al-azeez-the-mighty/258http://asmawasifaat.wordpress.com/2011/11/08/allaah-is-al-

hakeem-the-all-wise/

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Calling Allah With Names That MushrikeenHave Named Their Dieties With

Tuesday, December 27, 2011

AbdurRahman.org

Zakir Naik says:

”It is mentioned in Rig Ved (One of the religious books of hindus) Sages callOne God by many names that means there are various names given to thisOne God. And Rig Ved alone gives no less than 33 different attributes ofAlmighty God most of which are mentioned in Rig Ved, Book no. 2, Hymnno. 1. And One of the beautiful attribute which is mentioned in Rig Ved ofAlmightyGod is Brahma….. Brahmameans ‘The Creator’ . If you translateinto Arabic it means KhaliqWEMUSLIMSHAVEGOTNOOBJECTIONIF ANYONE CALLS ALMIGHTY GOD ALLAH SUB’HANAHUWATA’ALAAS ”KHALIQ” OR ”CREATOR” OR ”BRAHMA”. But if some-one says ”Brahma”, is Almighty God, who has got four heads, on eachhead is a crown and he has got four arms we muslims take a strong ob-jection to it…………… Another beautiful attribute which is given in RigVed, Book no. 2, Hymn no. 1 Verse no. 3, is Vishnu. Vishnu means ”TheSustainer”. If you translate into Arabic it means ‘Rab’. WE MUSLIMSHAVE GOT NO OBJECTION IF ANYONE CALLS ALMIGHTY GODAS RAB OR CHERISHER SUSTAINER OR VISHNU. But if someonecalls Vishnu, is Almighty God, who has four hands and one of his handsholds a chakra(disc)…. and one of his left hands holds the..(unclear)… andhe is riding on a bird, by reclining on a couch of snake we muslims take astrong objection to it……………

Audio : Zakir-CallingAllahBrahmaOrVishnu.rm259

Shaikh Falah Isma’eel was asked about this individual’s statement on 4thSeptember 2004 after his dars on Aqeeda Wasitiyyah of Ibn Taymiyyah(rahimahullah) The following was his response.

259http://www.salafitalk.net/st/uploads/Zakir-CallingAllahBrahmaOrVishnu.rm

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The Shaikh said: Even if they are the names of Allah(in that particular lan-guage), the origin of it(of these names) indicate to the names of Allah inthat particular language; the origin is that if those two names are used upon(hindu) gods it is NOT PERMISSIBLE TOUSE THOSE TWONAMES.

The Shaikh mentioned, the Arabs in Jahiliyyah before the coming of theMessenger of Allah (Sallallahu alaihi wa sallam) they used to call their godswith names that were taken from the Names of Allah likeAl-Laat from al-Ilaah,Al-Uzza from al-Azeez and al-Manat from al-Mannan. All of thisis from Ilhad. Even though these names have been derived from the Namesof Allah it is impermissible to call Allah by them since they are used uponthe gods, idols of mushrikeen…

And some of the scholars mentioned about the statement of Allah..”….. andleave 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. theNames of Allah).

[Ibn Katheer (rahimahullah) said: Al-‘Awfi said that Ibn Abbas said aboutAllah’s statement, ”and leave the company of those who belie or deny HisNames” ‘To belie Allah’s Names includes saying Al-Lat (an idol) derivedfrom Allah’s Name. Ibn Jurayj narrated from Mujahid that he commented,‘They derived Al-Lat (an idol’s name) from Allah, and al-Uzza (anotheridol) from Al-Aziz’. Qatadah stated that Ilhad refers to associating otherswith Allah in His Names (such as calling an idol al Uzza). The word Ilhaadmeans deviation, wickedness, injustice and straying….]

The Fatwa Of Shaikh Ibn Uthaimeen (rahimahullah) On Calling AllahSub’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 Highand 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).

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to accept these Names and Attributes according to their true meaning, in amanner befitting Allah, the Almighty, the All Powerful, without corruptingthe meanings, or negating them, or explaining the how of them, or com-paring them with those of the created beings, in accordance with the rulefollowed by Ahlus-Sunnah wal-Jama’ah in this matter.

2. For Allah, the Most Glorified, the Most High to be called by a Name thatHe has not called Himself.

Here it is Ilhad because the Names of Allah, the Most Glorified are re-stricted. So, it is not permissible for anyone to call Allah, the Most High bya Name He has not called Himself. To do so is to say something about Al-lah without knowledge, and to transgress the Rights of Allah, the Almighty,the All-Powerful. This was done by the philosophers who called the De-ity 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 sothey declare that they indicate comparison (of Allah with His creation).

This is Ilhad because one who believes that the Names of Allah, the MostGlorified imply a comparison of Allah with His creation, then he has disas-sociated them from the Attributes which they prove, and deviated therebyfrom the straight way, and declared the Speech of Allah and the speech ofHis Messenger (Sallalahualaihiwasalam) to be proof of disbelief. Becausecomparing 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: SooratulMaryam (19:65)

This is Ilhad because the Names of Allah, theMost High are Unique to Him,so it is not permissible to transfer the meanings which are proven by theseNames to any created beings in order to allot him the worship which nonehas the right for except Allah, the Almighty, the All Powerful.

These are the forms of Ilhad regarding the Names of Allah, the MostHigh.

[2] Lahd: A niche in the grave in which the deceased is placed, facing to-wards the Qiblah.[3] Istiqamah – To be straight[4]Jahiliyyah – The days of ignorance before the Revelation came to theProphet sallalahualaihiwasalam

[Source:- Fatawa Arkan-ul-Islam ; Pg 136 – 138, Islamic Verdicts onthe Pillars of Islam, By the Honorable Shaikh Muhammad bin Salih Al-‘Uthaimeen, Collected and Arranged by Fahd bin Nasir bin Ibrahim As Su-laiman, Darussalam ]

–Shaikh Ibn Uthaimeen (rahimahullah) said:

CHAPTER: The Names of Allah Are Tawqeefiyyah There Is No PlaceFor Intellectual Free-Thinking Regarding Them:

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This is because the intellect will not be able to grasp the understanding ofAllah’s Names that He rightfully deserves, so then we must suffice our-selves 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 ofwhich you have no knowledge (e.g. one’s saying: ”I have seen, ” while infact he has not seen, or ”I have heard, ” while he has not heard). Verily! Thehearing, and the sight, and the heart, of each of those you will be questioned(by Allâh). (Surah Al-Isra Surah 17 Ayah 36).

[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translatedinto English language by Moosa Richardson; Published by TROID publi-cations Page 30].

—

CHAPTER: The Kinds Of Deviation From the Correct Belief

[Allah commands us to abandon those who are known for ilhaad],

Ilhaad with regards to the Names of Allah the Exalted means to stray fromthe obligatory manner of believing in them, and ilhaad takes many forms:

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Point FOUR: To derive names of idols from the linguistic base of HisNames An example of this is what the polytheists did when they derivedthe name al-’Uzzaa from al’Azeez, and al-Laat from al-Ilaah, according toone opinion, and they named their idols with these names……. Some kindsof ilhaad may be crimes of shirk or kufr (while others are less than that),depending upon the relative evidences and what they imply.

[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translatedinto English language by Moosa Richardson; Published by TROID publi-cations Page 37,38].

–

The Shaikh further states:The Proofs That Establish The Names And Attributes Are Only FromThe Book And The Sunnah:

The evidences used to establish Allah’s Names and Attributes are found inthe Book and the Sunnah, and no Names or Attributes may be establishedusing other than these proofs. So based on this:

Whatever Names and Attributes that have been established by the Book andthe Sunnah, it is obligatory to affirm them.

Whatever has been negated by the Book and the Sunnah, then it is obligatoryfor 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 notbe rejected outright simply because of the lack of evidence regarding itsaffirmation or negation……

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[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa, Translatedinto English language by Moosa Richardson; Published by TROID publi-cations Page 66].

–

Ibn Uthaimeen (rahimahullah) states in his another excellent work ‘TheExplanation of Sufficiency In Creed by Ibn Qudamah‘…

[Explanation of Sufficiency In Creed, page 19, by Shaikh Muhammad IbnSalih al-Uthaimeen (rahimahullah)].

Internet Source : http://www.salafitalk.net/st/viewmessages.cfm? Forum=8&Topic=4240

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99 Names of Allaah mentioned in Sheikhibn Uthaymeen’s Al-Qawaa‘id Al-Muthlaa

Tuesday, December 27, 2011

AbdurRahman.org

The beautiful and perfect names of Allaah

Sheikh Uthaymeen (May Allaah have Mercy on him) said: I have gatheredninety-nine names that are clear to me from the book of Allaah and fromthe authentic Sunnah of the prophet صلى الله عليه و سلم .

01. الله Allaah

02. الاحد Al-Ahad · The Unique

03. الاعلى Al-A’laa · The Most High

04. الاكرم Al-Akram · The Most Generous

05. الاله Al-Ilaah · The One Who Alone Deserves to be Worshipped

06. ل الاو Al-Awwal · The First

07. الاخر Al-Aakhir · The Last

08. الظاهر az-Zaahir · The Uppermost One

09. الباطن Al-Baatin · The Innermost One

10. البارئ Al-Baari · The Originator

11. البر Al-Barr · The Most Benign and Kind

12. البصير Al-Baseer · The All Seeing

13. اب التو At-Tawwaab · The One Who Guides His Servants to Repent andAccepts Their Repentance

14. الجبار Al-Jabbaar · The Exalted and All Mighty Compeller

15. الحافظ Al-Haafiz · The Protector

16. الحسيب Al-Haseeb · The Reckoner Who Suffices

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17. الحفيظ Al-Hafeez · The Guardian

18. الحفي Al-Hafee · The Benevolent

19. الحق Al-Haqq · The True One

20. المبين Al-Mubeen · The Clear and Manifest One

21. الحكيم Al-Hakeem · The One Fully Wise or Al-Haakim, The All-Wise

22. الحليم Al-Haleem · The Forbearing

23. الحميد Al-Hameed · The One Who is Deservedly Praised

24. الحي Al-Hayy · The Ever Living

25. القيوم Al-Qayyoom · The Self Subsisting One Upon Whom EverythingDepends

26. الخبير Al-Khabeer · The Fully Aware

27. الخالق Al-Khaaliq · The Creator and Maker of Everything

28. الخلاق Al-Khallaaq · The Creator Who Creates Again and Again

29. الرؤوف Ar-Ra’oof · The Compassionate and Kind

30. الرحمان Ar-Rahmaan · The Extremely Merciful

31. الرحيم Ar-Raheem · The Bestower of Mercy

32. الرزاق Ar-Razzaaq · The Great Provider

33. الرقيب Ar-Raqeeb · The Ever Watchful Guardian

34. السلام As-Salaam · The Impeccable One or the Flawless One

35. ميع الس As-Samee’ · The All Hearing

36. الشاكر Ash-Shaakir · The Appreciative

37. كور الش Ash-Shakoor · The One Most Ready to Appreciate and RewardAbundantly

38. هيد الش Ash-Shaheed · The Witness

39. مد الص As-Samad · The Perfect Lord and Master Upon Whom All of theCreation Depends

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40. العالم Al-‘Aalim · The All Knower of the Seen and the Unseen

41. العزيز Al-’Azeez · The All Mighty or the Invincible

42. العظيم Al-‘Azeem · The Tremendous One or the Magnificent

43. العفو Al-’Afuww · The One Who Pardons Again and Again

44. العليم Al-‘Aleem · The All Knowing

45. العلي Al-’Aliyy · The Exalted

46. ار الغف Al-Ghaffaar · The Oft-Forgiving

47. الغفور Al-Ghafoor · The One Who Forgives Extensively

48. الغني Al-Ghaniyy · The Independent One Who is Free of All Needs

49. الفتاح Al-Fattaah · The Judge and Opener Who Distinguishes the Truthfrom Falsehood

50. القادر Al-Qaadir · The Fully Able One

51. القاهر Al-Qaahir · The Invincible Subduer

52. القدوس Al-Quddoos · The Pure and Perfect

53. القدير Al-Qadeer · The All Powerful

54. القريب Al-Qareeb · The One Who is Near

55. القوي Al-Qawiyy · The One Perfect in Strength

56. ار القه Al-Qahhaar · The Overwhelming Subduer Who is NeverOvercome

57. الكبير Al-Kabeer · The Incomparably Great

58. الكريم Al-Kareem · The Bountiful, the Generous One Abundant in Good

59. اللطيف Al-Lateef · The Subtle and Kind

60. المؤمن Al-Mu’min · The True and Trustworthy, the Granter of Security

61. المتعالي Al-Muta’aalee · The Supreme and Exalted One

62. المتكبر Al-Mutakabbir · The One Supreme in Glory, the Justly andRightfully Proud

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63. المتين Al-Mateen · The Strong

64. المجيب Al-Mujeeb · The Responsive

65. المجيد Al-Majeed · The One Perfect in Glory and Honour

66. المحيط Al-Muheet · The All Encompassing

67. ر المصو Al-Musawwir · The Bestower of Forms

68. المقتدر Al-Muqtadir · The Omnipotent

69. المقيت Al-Muqeet · The All Powerful Maintainer

70. الملك Al-Malik · The King

71. المليك Al-Maleek · The Omnipotent Sovereign

72. المولى Al-Mawlaa · The Patron Lord or the Master and Supporter

73. المهيمن Al-Muhaymin · The Trustworthy and Ever Watchful Witness

74. النصير An-Naseer · The Helper

75. الواحد Al-Waahid · The One and Only

76. الوارث Al-Waarith · The Inheritor

77. الواسع Al-Waasi’ · The Vast One

78. الودود Al-Wadood · The Loving One and the Beloved One

79. الوكيل Al-Wakeel · The Trustworthy Disposer of Affairs

80. الولي Al-Waliyy · The Guardian Lord

81. الوهاب Al-Wahhaab · The Bestower

From the Authentic Sunnah:-

82. الجميل Al-Jameel · The Beautiful One

83. الجواد Al-Jawaad · The Munificent

84. الحكم Al-Hakam · The Judge

85. الحيي Al-Hayyiyy · The One who possesses honourable shame

86. الرب Ar-Rabb · The Lord and Nurturer

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87. الرفيق Ar-Rafeeq · The Gentle

88. بوح الس As-Subbooh · The Venerated and Perfect

89. يد الس As-Sayyid · The Lord and Master

90. افي الش Ash-Shaafee · The One Who Cures

91. الطيب At-Tayyib · The Pure One

92. القابض Al-Qaabid · The Withholder

93. الباسط Al-Baasit · The Granter of Ample Provision

94. م المقد Al-Muqaddim · The One Who Gives Precedence

95. ر المؤخ Al-Mu’akhkhir · The One Who Puts Back

96. المحسن Al-Muhsin · The One Who Acts in a Good and Fine Manner

97. المعطي Al-Mu’tee · The Giver

98. المنان Al-Mannaan · The Beneficent Bestower of Bounties

99. الوتر Al-Witr · The One

Source:

List of 99 Names260 – By Dawood Burbank [PDF] – 99 names Al-Qawaa’idal-Muthlaa

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=1540&sortby=desc

260http://www.salafipublications.com/sps/downloads/pdf/AQD030013.pdf

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Placing a piece of cloth and peoplegathering around it while repeating theName of Allah

Wednesday, December 28, 2011

AbdurRahman.org

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

A: placing a piece of cloth in the Masjid and gathering around it to repeatthe 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. Thisshould also be prohibited and disavowed. Masjids should be protected fromsuch acts of Bid‘ah.

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’Member Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-Razzaq ‘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

261http://asmawasifaat.wordpress.com/2011/11/06/the-mutazilites/

262http://asmawasifaat.wordpress.com/2011/10/03/the-claim-that-there-are-only-twenty-attributes-of-allah/

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Benefit: 99 Names of Allaah on Your Hands – Moosaa Richardson263 –Youtube

263http://asmawasifaat.wordpress.com/2011/12/20/benefit-99-names-of-allaah-on-your-hands-moosaa-richardson/

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Writing Allah’s Name on the carWednesday, December 28, 2011

AbdurRahman.org

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

A: It is not permissible for calligraphers, painters or others to write the Ex-alted Name of Allah or one of His beautiful Names and Attributes on theback 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 andadmonition or for any other purposes the common and ignorant people thinkof.

This is an act of Bid‘ah (innovation in religion) that has no origin in theQur’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 ofAllah and not keeping them above inappropriate handling. Perhaps, thisleads the person to Shirk (associating others with Allah in His Divinity orworship) when he uses it as an amulet that brings about good and wards offevil merely by writing it.

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

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

Every Muslim must believe in these Names, realize them in their creed andwork and keep them in letter and spirit. A Muslim should attribute themto Allah properly without Tahrif (distortion of the meaning), Ta‘til (denialof Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His

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Creation), Takyif (questioning Allah’s Attributes) or Tashbih (comparison),and guard their sanctity against abuse and inappropriate things. Allah (Ex-alted be He) says, And (all) the Most Beautiful Names belong to Allâh, socall on Him by them, and leave the company of those who belie or deny (orutter impious speech against) His Names. They will be requited for whatthey used to do. (Surah Al-A’raf 7:180)

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’Member Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdullah ibn Ghudayyan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

http://alifta.net

Respecting the Names of Allah

Ruling Concerning the Papers that Contain the Name of Allah264

Ruling on giving names indicating servitude to other than Allah265

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, givehim!”267

264http://asmawasifaat.wordpress.com/2011/10/09/ruling-concerning-the-papers-that-contain-the-name-of-allah/

265http://asmawasifaat.wordpress.com/2011/10/24/ruling-on-giving-names-indicating-servitude-to-other-than-allah/

266http://abdurrahman.org/tawheed/KTwahab/beliefs/creed/abdulwahab/KT1-chap-45.html

267http://asmawasifaat.wordpress.com/2011/11/01/the-meaning-of-the-hadith-whoever-asks-in-the-name-of-allah-give-him/

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Writing Basmalah and Allah’s Name onOrnaments and Jewellery

Wednesday, December 28, 2011

AbdurRahman.org

Writing Basmalah and Allah’s Name on antiques

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

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

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

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

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

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Deputy Chairman ChairmanBakr Abu Zayd Salih Al-Fawzan ‘Abdullah ibn Ghudayyan ‘Abdul-‘Aziz Al Al-Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

http://alifta.net

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Ruling on the Sufi way of repeating theNames of Allah

Wednesday, December 28, 2011

AbdurRahman.org

The Naqshabandiyyah

Q: What is the ruling, in your understanding, on the Sufi Tariqahs (orders)in general, and the Naqshabandi Tariqah in particular?

A: There is a lot of Bid‘ah (rejected innovation in religion) practiced amongthe Sufi Tariqahs, such as holding Dhikr (Remembrance of Allah) circlesand 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 throughthe pronoun ”Huwa (He), Huwa, ” or repeating meaningless sounds, suchas ”Ah, Ah.”

They also repeat other formulas of Dhikr, in which they beseech help fromother 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 Al-Naqshabandiyyah.

In their daily Wird (sayings recited with consistency), they repeat the Nameof 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 sav-ing them on the Day of Resurrection. These practices are all abominableacts 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 Sun-nah.

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 some-thing in this matter of our (the religion) that is not from it, it will be re-jected.”

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May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz, ‘Abdul-Razzaq ‘Afify, ‘Abdullah ibnGhudayyan, ‘Abdullah ibn Qa‘ud

Placing a piece of cloth and people gathering around it while repeating theName of Allah268 (asmawasifaat.wordpress.com)

268http://asmawasifaat.wordpress.com/2011/12/28/placing-a-piece-of-cloth-and-people-gathering-around-it-while-repeating-the-name-of-allah/

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Seeing Allah in this world overtlyWednesday, December 28, 2011

AbdurRahman.org

Can humans see Allah in this world?

Q 2: Is it possible to see Allah in this world overtly?

A: This issue is one of the issues that are based upon Tawqif (bound by areligious text and not amenable to personal opinion). No one is allowed toallege it without an authentic proof that can be cited as evidence.

The Qur’an denotes that Musa (Moses) did not see his Lord. When Musaasked his Lord to see Him, He (Exalted be He) answered him saying: ”Youcannot see Me” (Surah Al-A‘raf, 7: 143).

The authentic Sunnah denoted that the Prophet Muhammad (peace be uponhim) did not see his Lord with his eyes.

It was reported in the Sahih of Muslim that Masruq said: I was resting (atthe 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 againstAllah. I asked what they were.

She said: He who presumes that Muhammad (peace be upon him) sawhis Lord (with his ocular vision) has fabricated the greatest lie against Al-lah. I was reclining but then sat up and said: O Mother of Believers, waitand do not be hasteful. Has Allah (may He be Exalted) not said: And in-deed he (Muhammad صلى الله عليه (وسلم saw him [Jibrîl (Gabriel)] in the clearhorizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he(Muhammad صلى الله عليه (وسلم saw him [Jibrîl (Gabriel)] at a second descent(i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first ofthis Ummah to ask Allah’s Messenger (peace be upon him) about it. Andhe said: Verily he is Gabriel. I have never seen him in his original form inwhich he was created except on those two occasions (to which these versesrefer). I saw him descending from the heaven and filling (the space) be-tween the sky and the earth with the greatness of his bodily structure. Sheasked: Have you not heard Allah saying: No vision can grasp Him, but Hegrasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted 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 Messengeruntil 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 askedthe Prophet (peace be upon him): ”Did you see your Lord?” He said: ”Isaw Light.”[2] In another narration, the Prophet said: “Light, how could Isee Him.” [3] It was reported also in Sahih Muslim that the Prophet (peacebe upon him) said: ”None of you shall see his Lord until he dies.” [4]

Shaykh-ul-Islam Ibn Taymiyyah said: ”The Imams of Muslims haveagreed 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 uponhim). However, the majority of scholars agreed that the Prophet (peace beupon him) did not see Him with his eyes in this world. Authentic narrationsreported from the Prophet (peace be upon him), the Companions and theImams of Muslims have confirmed this viewpoint.

It was not authentically reported that Ibn ‘Abbas, Imam Ahmad and the likesaid that the Prophet (peace be upon him) saw his Lord with his eyes. Whatwas authentically reported from them was the sight in general or confiningthe 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 themost-handsome shape I have ever seen.” [5]

This Hadith was reported by Al-Tirmidhy and others. This Hadith was re-ported when the Prophet (peace be upon him) was in Al-Madinah This Ha-dith was interpreted that the Prophet (peace be upon him) saw his Lord in adream.

There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn ‘Abbas andothers that contain seeing Allah. These Hadiths were reported from theProphet (peace be upon him) while he was in Al-Madinah just as they wereexplained by other Hadiths.

The Mi‘raj (Ascension to Heaven) was at Makkah as Allah (Exalted beHe) says: ”Glorified (and Exalted) be He (Allâh) [above all that (evil) theyassociate with Him] Who took His slave (Muhammad صلى الله عليه و (سلم for

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a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-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 greaterthan revealing a book from the heavens. Allah (Exalted be He) says: ”Thepeople of the Scripture (Jews) ask you to cause a book to descend uponthem from heaven. Indeed, they asked Mûsâ (Moses) for even greater thanthat, 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 betterthan Musa ibn ‘Imran. This allegation is greater in evil than the allegationof those who falsely allege that Allah has revealed a book from the heavenupon them. The Companions, predecessors and Imams of Muslims believethat Allah will be seen in the Hereafter only and no one will see Him in thisworld except in a dream. Hearts in this case will find spiritual unveilingsand sights that suit their status. Some people may have strong spiritualunveilings to the extent that they think that they saw their Lord with theireyes. But this is not true. Hearts unveilings or spiritual unveilings occuraccording the degree of the servant’s belief in his Lord. [6]

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

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

Footnotes:

[1] Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Mus-lim, 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 onTafsir, no. 3282; Book on remembrance of Allah, supplication, repentanceand seeking forgiveness, 5, p. 175.[3] Muslim, no. 178; and Al-Tirmidhy, no. 3278[4] Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236.[5] Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos.3232 and 3233.[6] Fatwas of Ibn Taymiyyah, vol. 2, p. 335

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Source: Fatwas of the Permanent CommitteeGroup 1269 > Volume 2: ‘Aqidah (2)270 > Seeing Allah in this world271> Can humans see Allah in this world?272 > Seeing Allah in this worldovertly273

Related Links:

Allah is not Imageless274 – The Permanent Committee for Scholarly Re-search and Ifta

Allah is NOT in the midst of, or surrounded by the heavens BUT He isabove the heavens275

The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hu-lool276 – Sheikh Al-Albanee

TheMisguided Saying of Some People that Allaah is Everywhere or Presentin all Things277 – Sheikh Al-Albanee

A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah toa Place – Moosaa Richardson278 – Youtube

269http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&NodeID=2&PageNo=1&BookID=7

270http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&NodeID=507&PageNo=1&BookID=7

271http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&NodeID=639&PageNo=1&BookID=7

272http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Tree&NodeID=640&PageNo=1&BookID=7

273http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&PageID=569&PageNo=1&BookID=7

274http://salaf-us-saalih.com/2009/09/28/allah-is-not-imageless/

275http://asmawasifaat.wordpress.com/2011/10/25/evidence-that-allah-is-in-the-heavens/

276http://asmawasifaat.wordpress.com/2011/10/18/the-ascendancy-of-allaah-a-refutation-of-wahdatul-wujood-hulool-shaykh-albaanee/

277http://wp.me/p1DWoK-3g278http://asmawasifaat.wordpress.com/2011/12/20/a-refutation-

of-those-who-accuse-ahlus-sunnah-of-confining-allaah-to-a-place-moosaa-richardson/

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Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Al-laah279 – Sheikh Ibn Baz

The meaning of Allaah’s ma’iyyah – Shaykh Muhammad ibn Saalih al‘Uthaymeen280

A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah toa Place281 – Sheikh Al-Albanee

High is Allaah above what the Sufis ascribe to Him282

279../2011/06/24/explanation-of-the-ma%e2%80%99iyyah-i-e-allaah-being-with-the-creation-of-allaah/

280http://asmawasifaat.wordpress.com/2011/12/20/the-meaning-of-allaahs-maiyyah-shaykh-muhammad-ibn-saalih-al-uthaymeen/

281http://asmawasifaat.wordpress.com/2011/11/03/a-refutation-of-those-who-accuse-ahlus-sunnah-of-confining-allaah-to-a-place/

282http://asmawasifaat.wordpress.com/2011/11/03/high-is-allaah-above-what-the-sufis-ascribe-to-him/

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The attribute of “the Self” of AllahFriday, December 30, 2011

AbdurRahman.org

Q: Is the attribute of (the Self) of Allah an attribute of DivineEssence?

A: This is true, Allah (Glorified be He) says about ‘Isa (Jesus) (peace beupon him) that he said: ”You know what is in my inner-self though I do notknow 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

The meaning of the Hadith ”Allah created Adam in His Image”284

Calling Allah With Names That Mushrikeen Have Named Their DietiesWith285

Seeing Allah in this world overtly286

283http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=5494&PageNo=1&BookID=14

284http://asmawasifaat.wordpress.com/2011/10/12/the-meaning-of-the-hadith-allah-created-adam-in-his-image/

285http://asmawasifaat.wordpress.com/2011/12/27/calling-allah-with-names-that-mushrikeen-have-named-their-dieties-with/

286http://asmawasifaat.wordpress.com/2011/12/28/seeing-allah-in-this-world-overtly/

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Allaah heard the dispute between you bothSaturday, December 31, 2011

AbdurRahman.org

Allaah, the Exalted, has said:

And Allaah heard the dispute between you both. Verily Allaah is the All-Hearing, the All-Seeing. [58:1]

Between who? Between the Messenger of Allaah (salallaahu ‘alayhi wasallam) 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?

‘Aaishah (radiallaahu ta’aala ‘anha) narrates that she was in the other sideof 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 theMessenger of Allaah (salallaahu ‘alayhi wa sallam) and Khawlah!

Source : Allaah’s Names May or May Not Include a Related Ruling or Im-plication287 – Al-Qawaa’id al-Muthlaa

287../2011/11/16/allaahs-names-may-or-may-not-include-a-related-ruling-or-implication/

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Questions on Lum’atul i’tiqaad using theexplanation of Shaykh al-Fawzaaan – Part09

Monday, January 2, 2012

AbdurRahman.org

ولا نصف الله باكثر مما وصف به نفسه

Wedo not describeAllaahwithmore than that withwhichHe describedHimself

Q1. Why do we not describe Allaah with other than that with whichHe has described Himself?

This is because the Names and Attributes are tawqeefiyyah 288(matterswhich are only to be affirmed on the basis of evidence from the Qur’aanand/or the authentic sunnah).

Q2. Which Names and Attributes do we affirm for Allaah (i.e. fromwhat sources)?

We affirm those Names and Attributes which are reported in the Book andthe authentic Sunnah. This is a principle that we hold onto.

بلا حد ولا غاية

without giving confines and limits.

Q1. What is the meaning of this point of Imaam ibn Qudaamahrahimahullaah?

This means that we do not say how the Attributes of Allaah subhaanahuwa ta’aala are, such that we mention confines and limits for them, and sayhow they are. This is not a part of our knowledge nor is it within our abilityto do so.

288http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-are-tawqeefiyyah/

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For no one knows the confines and limits of the Attributes, nor how theyare, except for Allaah subhaanahu wa ta’aala.

ليس كمثله شيء وهو السميع البصير

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 allowus to liken to those of the creation?

As shown by the aayah quoted by the Imaam, none of the Names and At-tributes of Allaah are resembled by those of the creation.

Q2. How can it be said that Allaah has the attribute of hearing whenwe have the attribute of hearing as well?

The hearing of Allaah is such that it befits His Majesty and is particular toHim.

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 ليس كمثله?شيء

This part of the aayah – meaning ‘There is nothing like Him’ – refutes thefalse concept of tashbeeh 289(likening Allaah to the creation).

Q4. What false concept is refuted by Allaah’s statement وهو السميع البصير ?

This part of the aayah – meaning ‘and He is the all Hearing, the All See-ing – refutes the false concept of ta’teel290(the error of negating Allaah’sattributes), since Allaah in this aayah affirms two attributes for Himself.

Q5. Which two attributes can be taken from Allaah’s statement وهو السميعالبصير ?

289http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-at-tashbeeh/

290http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-at-tashbeeh/

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The two attributes are:

a) As Sam’ (hearing) which is derived from His Name as Samee’ (the AllHearing).

b) Al Basr (seeing) which is derived from His Name al Baseer (the All See-ing).

Q6. Whom was Allaah addressing in the aayah quoted from SoorahTaaHaa (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 ‘alaiy-himussalaam. It shows that Allaah affirms for Himself that He hears andsees.

ونقول كما قال

We say just as He said

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 thepeople of ta’teel292 (negation) – as mentioned in the preceding answers.

ونصفه بما وصف به نفسه لا نتعدى ذلك

ولا يبلغه وصف الواصفين

291http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-at-tashbeeh/

292http://asmawasifaat.wordpress.com/2011/06/23/at-tahreef-al-tateel-at-takyeef-at-tamtheel-at-tashbeeh/

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We describe Him with whatever Attributes He described Himself withand we do not go beyond that

And He is not reached by the description of those who attempt to de-scribe Him

Q1. Where can we look if we wish to see how Allaah has describedHimself?

We look to how He has described Himself in His Book (the Qur’aan) orupon the tongue of His Messenger sall Allaahu ‘alaiyhi wa sallam, not go-ing 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]

This aayah shows that they do not know anything about Allaah except forwhat 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 MajesticandMost High – nor of His Names and Attributes, and are therefore not ableto describe Him. Rather only He or His Messenger can describe Him.

Q3. Which of the creation can describe Allaah? And how did theyattain this knowledge about Allaah?

Only the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam can describeAllaah, and he received this knowledge through revelation (fromAllaah).

نؤمن بالقران كله محكمه ومتشابهه

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 tous)

Q1. Which type of people make this statement?

This is the statement of the raasikhoona fil ‘ilm.[2]

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Q2. How do these people deal with the muhkam and themutashaabih?

They refer the mutashaabih (those texts which may be initially unclear tothem) back to the muhkam (those texts which are clear and decisive) andexplain the former using the latter. This is because both types of texts arefrom Allaah.[3]

Q3. How might the people of deviation misunderstand the part of theaayah from Soorah ash Shooraa:

ليس كمثله شيء ?

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 wereto affirm the attributes, they would be affirming a likeness for Allaah.

Q4. What is the response to this false idea?

These people, in whose hearts is a deviation, have not taken hold of theentire 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 provesthat affirming these Names and Attributes does not necessitate making alikeness for Allaah.[4]

Q5. How might the people of deviation misunderstand the part of theaayah from Soorah ash Shooraa:

وهو السميع ?البصير

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 thereis (as they claim) no difference between His hearing and the hearing of

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the creation, and similarly for the seeing of Allaah and the seeing of thecreation.

Q6. What is the response to this false idea?

These people, in whose hearts is a deviation, have not taken hold of theentire 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 theaayah:

ليس كمثله شيء وهو السميع البصير ?

He takes hold of the entire aayah, not just taking one part and leaving theother part. And he says:

All of it is from our Lord. [Soorah aale ‘Imraan (3) aayah 7]

ولا نزيل عنه صفة من صفاته لشناعة شنعت

We do not take away any Attribute of His on account of any false con-demnation

Q1. What do the people of misguidance call the people who affirm theNames and Attributes of Allaah?

As an example, the people of ta’teel call us: Mushabbihah[5], Mujas-simah[6], Hashawiyyah [7] and other names.

Q2. Do the people of the sunnah care about these insults andnicknames? If not, then why not?

No, we do not care about these insults as long as we are adhering to theBook of Allaah and the Sunnah of His Messenger. So these nicknames thatthey give us do not harm us because we want to please our Lord – so wedo not just want to please the creation.

ولا نتعدى القران والحديث

And we do not exceed the Qur’aan and the hadeeth

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Q1. Are the Names and Attributes from the matters of the unseen andif so, what is the significance of this?

Yes, they are from the matters of the unseen so we do not enter into thesematters except in accordance with an evidence – and we do not go beyondthe evidences.[8]

ولا نعلم كيف كنه ذلك الا بتصديق الرسول صلى الله عليه وسلم وتثبيت القران

We do not know how that is except that we affirm the truth of what theMessenger sall Allaahu ‘alaiyhi wa sallam said and affirm whatever theQur’aan affirms

Q1. When Imaam Maalik was asked about the istiwaa (ascending) ofAllaah over the Throne, what did Imaam Maalik do and then say inresponse?

He rahimahullaah lowered his head, then he raised it and sweat had ap-peared on his brow, out of shame before Allaah subhaanahu wa ta’aala.

So Imaam Maalik said:

”Al Istiwaa is known.

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 risingover 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 outof the gathering.

Q2. What two evidences does Shaykh al Fawzaan quote to show thatwemust attest to the truth of what theMessenger of Allaah sall Allaahu‘alaiyhi wa sallam came with?

And whatever the Messenger gives you, then take it.Andwhatever he forbids you from, then withhold. [Soorah al Hashr (59)aayah 7]

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And We have not sent any messenger except that he should be obeyedby the permission of Allaah. [Soorah an Nisaa (4) aayah 64]

Q3. What relevance does this testimony have to the topic of Allaah’sNames and Attributes?

So the person who does not attest to the truthfulness of the Messenger inthese matters of the Names and Attributes – and these are the greatest ofaffairs, the backbone of the ’aqeedah – then such a person is not someonewho obeys theMessenger sall Allaahu ‘alaiyhi wa sallam nor is he someonewho has eemaan that he is the Messenger of Allaah sall Allaahu ‘alaiyhi wasallam.

Q4. So what is the path of the salaf ussaalih (pious predecessors) withregards to affirming and negating knowledge about Allaah, the MostHigh?

They follow the Messenger and they follow the Qur’aan.

Whatever the Qur’aan affirms, they affirm.

Whatever the Messenger affirms, they affirm.

And whatever the Qur’aan negates or the Messenger sall Allaahu ‘alaiyhiwa sallam negates, then they negate that as well.

And they do not go beyond the Qur’aan and Sunnah in negating or affirm-ing.[9]

Footnotes :

[1] Soorah ash Shooraa (41) aayah 11

[2] This term means ‘those firmly grounded in beneficial knowledge’ andit is applied to the scholars of the salaf and to those scholars from the latergenerations 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 con-tradicting the first part.

[5] People who make resemblance between Allaah and His Creation.

[6] People who give Allaah a body.

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[7] People who are worthless.

[8] Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah adds inhis explanation of al ‘Aqeedah al Waasitiyyah:

…the Attributes of Allaah, the Mighty and Majestic, are from the affairs ofthe hidden and unseen, and it is not possible for the intellect to fully perceivethe affairs of the hidden and unseen. So we do not then describe Allaah withthat with which He has not described Himself, nor do we ask “How?” aboutHis Attributes, because this is something not possible.

We do not currently fully perceive the reality of what Allaah has describedthe bliss of Paradise with – and this despite the fact that it is somethingcreated…

So if it were said: ‘Describe (the bounties of Paradise) to us!”

We would not be able to describe them.. in accordance with His, the MostHigh, statement in the hadeeth qudsee:

I have prepared for My righteous servants that which no eye has seenand no ear has heard and that which the heart of the person has notconceived.

(Hadeeth reported by al Bukhaaree in the Book of the Beginning of theCreation)

So if this is the case with regards to the creation, which is described with at-tributes whosemeaning is known (such as fruit, date palms, drinking glassesetc) 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 inhis explanation of al ‘Aqeedah al Waasitiyyah:

The ahl us sunnah wal jamaa’ah do not deny for Allaah anything withwhich He has described Himself because they follow the text in denyingand affirming.

So everything with which Allaah has described Himself, they affirm it uponits reality.

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They do not deny anything for Allaah anything with which He has de-scribed Himself, regardless of whether it is from the Attributes which aredhaatiyyah (relating to Allaah’s Self) or fi’liyyah (relating to Allaah’s ac-tions).

(Sharh al ‘Aqeedah al Waasitiyyah p94)

Source : Questions on Lum’atul i’tiqaad 293- http://www.salafitalk.net – Part 09Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book ofaqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah.These are based on the explanation of Shaykh Saalih al Fawzaan hafid-hahullaah.

293http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398

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Ruling on naming someone: “Razzaq” or“Um Razzaq”

Tuesday, January 3, 2012

AbdurRahman.org

Ruling on naming someone: ”Razzaq”

Q: What is your Eminence’s opinion on the name ”Razzaq” and ”UmRazzaq”? [1]

A: It is not permissible to use this name since Al-Razzaq (TheAll- Provider)is Allah (Glorified and Exalted be He):Verily, Allâh is the All-Provider, Owner of Power, the Most Strong. [2]

Accordingly, the name Abdul-Razzaq is the one to be used. Also, it is notpermissible to say Um (the mother of) Razzaq or Um Khallaq (The Cre-ator), 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 anID card, she should change it if she is able to.

Footnotes:[1] Question no. 9, tape no. 232.[2] Surah Al-Dhariyat, 51: 58

Source: Fatwas of Nur ‘Ala Al-Darb – alifta.net294

Respecting the Names of Allah

Ruling Concerning the Papers that Contain the Name of Allah295

Writing Allah’s Name on the car296

Writing Basmalah and Allah’s Name on Ornaments and Jewellery297

294http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=70&PageNo=1&BookID=8

295http://asmawasifaat.wordpress.com/2011/10/09/ruling-concerning-the-papers-that-contain-the-name-of-allah/

296http://asmawasifaat.wordpress.com/2011/12/28/writing-allahs-name-on-the-car/

297http://asmawasifaat.wordpress.com/2011/12/28/writing-basmalah-and-allahs-name-on-ornaments-and-jewellery/

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Ruling on giving names indicating servitude to other than Allah298

Honouring the Names of Allah and changing one’s name because of that299– Al-Hakam as one of the Allah’s Names

The meaning of the Hadith: “Whoever asks in the Name of Allah, givehim!”300

298http://asmawasifaat.wordpress.com/2011/10/24/ruling-on-giving-names-indicating-servitude-to-other-than-allah/

299http://abdurrahman.org/tawheed/KTwahab/beliefs/creed/abdulwahab/KT1-chap-45.html

300http://asmawasifaat.wordpress.com/2011/11/01/the-meaning-of-the-hadith-whoever-asks-in-the-name-of-allah-give-him/

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Repeating one of the Names of Allahspecific number of times

Tuesday, January 3, 2012

AbdurRahman.org

Allah’s Name Al-Latif being repeated 129 times

Q: In some of the Masjids (mosques) here in the district of Bashshar, peoplerepeat Al-Latif (i.e. The Kindest), one of Allah’s Most Beautiful Names,every Friday after finishing the study circle before theAdhan (call to Prayer)and the two sermons of Friday Salah. They repeat this Name 129 times. Iasked the Imam about this practice and he told me that they do so for Allahto save them from His Wrath. What is your view and explanation of thispractice?

A: Recitation of Allah’s Name (Al-Latif) 129 times before the Adhan ofFriday Salah has nothing to do with the guidance of the Prophet (peace beupon him) nor his Companions (may Allah be pleased with them) nor theSalaf (righteous predecessors). In fact this is one of the Bid‘ah (innova-tion in religion) introduced to religion. It is authentically reported from theProphet (peace be upon him) that he said: He who innovates things in ouraffairs for which there is no valid (reason) (commits sin) and these are to berejected [1]. i.e. Allah will not accept it from the person who does it. Withregards to sitting in circles for lessons before the Adhan (call to Prayer) ofthe Friday Salah and the two sermons, it is forbidden according to the Ha-dith that is narrated by Al-Nasa’y from ‘Amr ibn Shu‘ayb from his fatherfrom his grandfather: That the Prophet (peace be upon him) forbade sittingin study circles in mosques before the Jumu‘ah (Friday) Prayer [2]

May Allah grant us success! May peace and blessings be upon our ProphetMuhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Member ChairmanBakr Abu Zayd ‘Abdul-‘Aziz Al Al-Shaykh Salih Al-Fawzan ‘Ab-dullah ibn Ghudayyan ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baz

Footnotes:

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[1] Al-Bukhari, Sahih, Book on reconciliation, no. 2697; Muslim, Sahih,Book on judicial decisions, no. 1718; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4606; Ibn Majah, Sunan, Introduction, no. 14; and Ahmad,Musnad, vol. 6, p. 240.

[2] Al-Nasay, Sunan, Al-Mujtaba, vol. 2, pp. 47-48, no. 714.

Source : alifta.net301

Ruling on the Sufi way of repeating the Names of Allah302

Placing a piece of cloth and people gathering around it while repeating theName of Allah303

301http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&PageID=11037&PageNo=1&BookID=7

302http://asmawasifaat.wordpress.com/2011/12/28/ruling-on-the-sufi-way-of-repeating-the-names-of-allah/

303http://asmawasifaat.wordpress.com/2011/12/28/placing-a-piece-of-cloth-and-people-gathering-around-it-while-repeating-the-name-of-allah/

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Al-Khabeer (The Fully Aware, TheAll-Informed One)

Tuesday, January 3, 2012

AbdurRahman.org

الخبير Al-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 compre-hend and encompass the inner realities and outward realities of things. It issaid, ”khabartu ash-shay (I attained proper knowledge of something)’ whenI came to know it upon its reality (i.e. as it truly is). Hence, He, the Sub-lime, is al-Khabeer, meaning the one who has encompassed the innermost,and the hidden realities of things, and the outward realities of things.

Source: Sharh Aqidatul-Wasitiyyah of al-Fawzan304, Shaykh Salih al-Fawzaan,Trans. Abu ‘Iyaad Amjad Rafiq – Part 16305

Al-‘Aleem (the All-Knowing), al-Khabeer (the All-Aware):

He is the One Whose Knowledge encompasses all the outward and hiddenmatters, the open and secret, all those things that must necessarily occur,all those things that are impossible to occur and all things that can possiblyoccur, of the affairs of the whole of creation, of the past, the present and thefuture. There is absolutely nothing that is hidden from Him.

Verily Allaah! With Him (Alone) is the knowledge of the Hour, He sendsdown the rain and knows what is in the wombs. No person knows what hewill earn tomorrow and no person knows in what land he will die. IndeedAllaah is All-Knowing, All-Aware. (Luqman, ayah 34)

O Mankind! We have created you from a male and a female and madeyou into nations and tribes that you may know each other. Verily, the most

304../2011/06/25/sharh-aqidatul-wasitiyyah-of-al-fawzan/305http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD10&

articleID=AQD100016&articlePages=1

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honourable of you in the Sight of Allaah is the most God-Fearing of you.Indeed Allaah is the All-Knower, the All-Aware. (Al-Hujurat, ayah 13)

Source: The Explanation of the Beautiful and Perfect Names of Allaah306– troid.ca

Such is Allaah, your Lord; His is the Kingdom. And those whom you callupon besides Him do not own even a Qitmir (the membrane over the datestone). If you call upon them, they do not hear your call; and even if theywere 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 (theOne who is the All Knower). [Surah Al Faatir (35) ayah 13 and 14]

Allaah is Al-Hakeem (The All-Wise)307

Sharh Aqidatul-Wasitiyyah of al-Fawzan308

82 of Allaah’s Names Mentioned Explicitly in the Book and/or the Sun-nah309

99 Names of Allaah mentioned in Sheikh ibn Uthaymeen’s Al-Qawaa‘idAl-Muthlaa310

306http://www.troid.ca/index.php?option=com_content&task=view&id=62&Itemid=313

307http://asmawasifaat.wordpress.com/2011/11/08/allaah-is-al-hakeem-the-all-wise/

308http://asmawasifaat.wordpress.com/2011/06/25/sharh-aqidatul-wasitiyyah-of-al-fawzan/

309http://asmawasifaat.wordpress.com/2011/10/17/82-of-allaahs-names-mentioned-explicitly-in-the-book-andor-the-sunnah/

310http://asmawasifaat.wordpress.com/2011/12/27/99-names-of-allaah-mentioned-in-sheikh-ibn-uthaymeens-al-qawaaid-al-muthlaa/

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Knowing Allaah – Dr Saleh as Saleh(rahimahullaah)

Wednesday, January 4, 2012

AbdurRahman.org

The greatest, most excellent ”and most honorable knowledge is that of Al-laah, Most High, His Names, Attributes, and Actions, the knowledge of Hisdeen and of His Messenger (Peace be upon him) with love and magnifica-tion, 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, andFavors, others know of Him through His Forgiveness, Clemency, and Par-doning, others through His Knowledge and Wisdom, others recognize Himby His Might and Majesty, others by His Mercy, Goodness, Kindness, andCourtesy, others by His Subduing and Sovereignty, and others by the factthat He answers their supplications, and fulfills their needs, and relievestheir grief.

The one who is most comprehensive in his knowledge of Allaah, knowsof Him by means of His own Words. He knows a Rabb to whom belongsthe Most Majestic and Perfect Attributes. Far is He removed from havinganything comparable to Him or any equal; free from all kinds of defectsand imperfections; qualified with every beautiful Name and every perfect

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Attribute; Doer of what He intends (wills); Above everything [istawaa (as-cended) upon the ‘arsh above the seven heavens] and with everything [Heencompasses everything with His Knowledge, Ability, Authority, and soforth from the meanings of His ruboobiyyah, while He is the Most High,above everything]; the One who is Able to do everything; the One Whomanages the affairs of everything. He commands and forbids. He speaksthe legislative (deeniyyah ) [10] and universal (kawniyyah ) [11] words. Heis Greater than everything, and He is theMost Beautiful. theMostMerciful,the All-Able, the All-Wise.

[9] Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.[10] Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibi-tions 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 HeWills is certain to pass, and everything He Wills not to pass, will neveroccur. None is able to escape Allaah’s universal decree.

Source : Dr. Saleh as-Saleh (rahimahullah) introduction to the Shaikh ibnUathymeen’s Tafseeru Aayatil Kursi311

311http://abdurrahman.org/qurantafseer/ayatulkursiuthaimeen.html

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What is the meaning of Allaah? – ShaykhSaalim at-Taweel

Wednesday, January 4, 2012

AbdurRahman.org

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’sthe meaning of Allah?”

[The attendees are silent]

The Shaykh continues: ”Are you serious, oh Muslims; you don’t knowthe meaning of Allah; what’s the meaning of Allah? Oh Muslims, [in asituation] that a disbeliever stops and asks, ‘Who do you worship?’ You’llreply, ’ I worship Allah.’ He asks, ‘and what’s the meaning of Allah?’ Thename 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 thedefinition of such a phrase?”

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Another attendee replies, ”Allah is the compilation of all of Allah’snames.”

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, andif for the next ten years you learn nothing but this, then it suffices you itsuffices you to know the meaning of ‘Allah’.

The origin of [the word] ‘Allah’ is Al-Ilaah [The Only One Worshipped InTruth].‘Al-Ilaah’ [The Only OneWorshipped In Truth] and ‘Allah’ are one and thesame.

In [the word] Allah, the hamza was deleted for ease of pronunciation, soit [the word Al- Ilaah] became the word, ‘Allah’. And as the brother hadsaid before, we know that the meaning of Al-Ilaah means ”The Only OneWorshipped In Truth.” Sowe know that themeaning of ‘Allah’ is ”TheOnlyOne Worshipped In Truth. [The Shaikh Repeats]: Al-Ilaah the hamza wasdeleted fore ease of pronunciation and [the word] became ‘Allah’ insteadof 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/MeaningOfAllahWorksheet.pdfSource: http://www.salafmasr.com/vb/showthread.php?t=1580\ Translator: Abu Yesmean Moslem Bin UsamaQuestions 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-rahimahullah/

313http://invitation2islaam.wordpress.com/2011/05/27/who-is-allah/

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Explanation of Ayaatul Kursee – Shaykh Saalim at-Taweel314

314../2011/06/27/audio-explanation-of-ayaatul-kursee-shaykh-saalim-at-taweel/

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Calling upon Allaah by His Attributes orActions

Thursday, January 5, 2012

AbdurRahman.org

From Brother Moosa Richardson:

1. We are not required to restrict ourselves to calling uponAllaah using onlyHis Names, rather we can call uponAllaah byHis Attributes or Actions, likesaying, “Yaa thal-Jalaali wal-Ikraam”. This does notmean that wemust firstaffirm that Thul-Jalaali wal-Ikraam is one of His Names. Similarly, we cansay, “Yaa Rabba kulli shay‘” (O Lord of all things), without first affirmingthat “Rabbu kulli shay’” is one of Allaah’s Names… This is something wellknown and spoken of in the scholars’ books.

2. It is very virtuous to call upon Allaah using His Most Beautiful Names,due to His Statement, that means, “And to Allaah belong theMost BeautifulNames, 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: thename “as-Sitteer”, which is established in an authentic narration, as opposedto “as-Saatir” or “As-Sattaar” which are both derived from His Action ofas-Sitr, like in the hadeeth, “Whoever screens a believer in this life, “satarul-laah” (Allaah screens him) in this life and the Hereafter…” Thus, to call onAllaah beginning with “Yaa Saatir…” is permissible, just as it is permissi-ble to call upon Allaah beginning with, “Yaa Badee’as-Samaawaatil-wal-Ardh…” and the likes.

4. Building on a recent thread about saying only, “Yaa Allaah!” (properlypronounced “Yallaah!”) without asking for anything… just as it is not leg-islated 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 ofmany people). This goes forwhen 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 “YaaHaazim al-Ahzaab” and the likes.

6. We say that “as-Sitteer” is from Allaah’s Names, and that we do not haveany proof to affirm “as-Saatir” or “as-Sattaar” as His Names. However, wehave no proof to negate either of them as Names either, as Allaah has Namesthat 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 inour oaths as well, like saying, “I swear by the One in whose Hand is mysoul…”

And Allaah knows best.Moosaa ibn John Richardsonhttp://SalafiTalk.net

Related Links:

As-Sitteer (The Coverer) – Asma al Husna315

315http://abdurrahmanorg.wordpress.com/2010/07/24/as-sitteer-the-coverer-asma-al-husna/

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Questions on Lum’atul i’tiqaad using theexplanation of Shaykh al-Fawzaaan – Part05

Thursday, January 5, 2012

AbdurRahman.org

موصوف بما وصف به نفسه في كتابه العظيم وعلى لسان نبيه الكريم

And He is described with whatever attributes He described Himselfwith in His tremendous Book, and upon the tongue of His honourableMessenger.

Q1. What is meant by the phrase كتابه kitaabihi)العظيم al adheem)?

It means His tremendous Book and it refers to the Qur’aan.

Q2. What is the significance of the fact that Allaah’s Names andAttributes are tawqeefiyyah?

Tawqeefiyyahmeans something which is only to be affirmed on the basis ofevidence from the Qur’aan and/or the authentic sunnah.

So it is not permissible for us to invent names or attributes for Him whichHe 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 AllaahHimself?

It is the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam.

وكل ما جاء في القران او صح عن المصطفى عليه السلام

صفات الرحمن وجب الايمان به من

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Everything which occurs in the Qur’aan, or which is authentic fromthe chosen Messenger (may Allaah grant him peace and security) fromthe Attributes of Ar-Rahmaan, then it is obligatory to have eemaan init.

Q1. How do we decide what we should affirm about Allaah, the MostHigh?

Everything which occurs in the Noble Qur’aan and everything which isauthentically reported from the Prophetsall Allaahu ‘alaiyhi wa sallam inwhich he informs us about his Lord, the Perfect and most High – then it isobligatory 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)

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 deriveinformation about Allaah? Why not?

We do not interfere with the information about Allaah contained in theQur’aan and the authentic Sunnah using our own thoughts, intellects andquestioning concerning that.

This is because this matter is a matter which is tawqeefee – restricted to thatinformation which has a proof from the texts.

Q3. How does our approach to what the sunnah tells us about Allaah’sNames and Attributes differ from our approach to what the Qur’aantells us about them?

There is no difference in our approach to these two sources – providingthat the information from the sunnah is taken from the authentic narrationsonly.

316http://asmawasifaat.wordpress.com317http://asmawasifaat.wordpress.com318http://asmawasifaat.wordpress.com

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Q4. Shouldwe treat the authentic aahaad ahaadeethwhich tell us aboutAllaah differently from the authentic mutawaatir ahaadeeth which doso?

No, we treat these two sources as the same – meaning that we take fromboth of them. And among the proofs for this is His Statement, the MostHigh:

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]320Soorah an Najm (53) aayaat 3 to 4

Q5. What is the ruling upon the person who tries to make a distinctionbetween what the Qur’aan tells us about Allaah and what the authenticsunnah tells us about Allaah?

Such a person is from the people of misguidance, denying the truth of theMessenger sall Allaahu ‘alaiyhi wa sallam.

And whoever denies the Truth of the Messenger sall Allaahu ‘alaiyhi wasallam has committed kufr.

وتلقيه بالتسليم والقبول

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 fromthe approach of the people of the sunnah with regard to this point?

319#_ftn1320#_ftn2

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The people of misguidance interfere with this information about Allaah us-ing their own thoughts and intellects – unlike the approach of the people ofthe sunnah which is mentioned in the previous answer.

وترك التعرض له بالرد

And to keep away from opposing it with rejection

Q1. Howdoes Shaykh al Fawzaan describe thosemisguided peoplewhosay: We do not accept the use of the sunnah or the aahaad narrationsas a valid proof?

He hafidhahullaah mentions that this misguided approach is rejection ofwhat has come from Allaah and from His Messenger sall Allaahu ‘alaiyhiwa sallam.

It also constitutes believing in some of the Book and disbelieving in otherparts.

Q2. How does Shaykh al Fawzaan describe those misguided peoplewho do not reject the wording of the narration about Allaah but distortit* meaning?

This rejection of its meaning is just like rejecting the words of the text them-selves.

Q3. Why might such people distort the meaning of these texts - i.e. toagree with what?

These people twist the meaning in order to try to make it agree with theirown desires and ideas, and with their principles of logic, and theologicalrhetoric and intellectual reasoning.

Q4. What is the position of the ahl us sunnah wal jamaa’ah in thistopic?

They have eemaan in whatever comes fromAllaah and HisMessenger, bothin wording and in meaning –meaning they accept the words and they acceptthe meaning of those words.

They do not interfere in this using interpretations and distortions and expla-nations which do not conform with the true meanings of these texts.

والتاويل والتشبيه والتمثيل

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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 oftashbeeh.

Q2. In what way have they fallen into ghuloo (extremism)?

They have gone to extremes in ithbaat (affirmation) of Allaah’s Names andAttributes.

Q3. In what way have the mu’attilah fallen into ghuloo?

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 beyondthe due bounds in negating and tanzeeh (declaring Allaah free from defi-ciencies).

Q4. What is the position of the ahl us sunnah wal jamaa’ah in thistopic?

It is to affirm whatever Allaah affirmed for Himself and what His Mes-senger sall Allaahu ‘alaiyhi wa sallam affirmed for Him, without fallinginto tahreef (distortion) or ta’teel (negating) and without takyeef (ask-ing how the attribute is) or tashbeeh or tamtheel (likening Allaah to HisCreation).[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 inhis tafseer of this aayah:

“That which the Messenger came with, it is obligatory upon the servants totake hold of this and to follow it, and it is not permissible to oppose it.

321#_ftn3322#_ftnref1323#_ftnref2

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And (the aayah shows) that the text of theMessenger dealing with the rulingof a (particular)matter is just the same as the text of Allaah theMost 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 overhis statement.”

[3]324 Shaykh ul Islaam ibn Taymiyyah rahimahullaah stated in al Aqeedahal Waasitiyyah:

“And from eemaan in Allaah is: to have eemaan in whatever He has de-scribed Himself with in His Book and in whatever His Messenger describedHim with, without falling into tahreef or ta’teel, and without falling intotakyeef ortamtheel.

Rather they believe that (for) Allaah, the Perfect.. There is nothing likeHim, and He is the All Seeing, the All Hearing.” [Soorah ash Shooraa(42) aayah 11.]

Source : Questions on Lum’atul i’tiqaad 325- http://www.salafitalk.net – Part 05Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book ofaqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah.These are based on the explanation of Shaykh Saalih al Fawzaan hafid-hahullaah.

Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 09326

324#_ftnref3325http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=

5398326http://asmawasifaat.wordpress.com/2012/01/02/questions-and-

answers-on-the-book-lumatul-itiqaad-part-09/

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Ta’weel (interpretation) of the Mutashaabih(unclear) – Questions on Lum’atul i’tiqaadPart 07

Thursday, January 5, 2012

AbdurRahman.org

وقال في ذم مبتغي التاويل لمتشابه تنزيله فاما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تاويله وما يعلمتاويله الا الله ال عمران 7 فجعل ابتغاء التاويل علامة على الزيغ

And He said with His Revelation, in disparagement of those who seek theta’weel of the mutashaabihah:

So as for those in whose hearts there is zaygh, then they follow thatwhich is unclear from it, seeking fitnah and seeking its ta’weel; andnone know its ta’weel except Allaah.[1]327

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 quotefrom 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 seeksthe ta’weel (interpretation) of themutashaabihwithout referring back to themuhkam.

Q2. What is meant by the statement of Allaah فيتبعون ما تشابه منه ?

It means ‘they seek that which is unclear from it’.

So these people of deviation take hold of only one part from the evidencesand they leave alone another part.

Q3. Which kind of ta’weel is intended in the statement of Allaah

ابتغاء الفتنة وابتغاء تاويله ?

327#_ftn1

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This phrase means ‘seeking fitnah (shirk or doubts) and seeking knowledgeof its ta’weel’.

The ta’weel referred to here can take either of the first two meanings whichhave been discussed before.

So if it is taken upon its first meaning – that of ‘seeking the explanation ofthe meaning ofmutashaabihah’, then this is futile exercise on the part of thepeople of zaygh because the mutashaabihah will not be made clear unlessthey are referred back to themuhkam.[2]328 So none knows this explanationof the meaning except Allaah and the raashikhoona fil ‘ilm.[3]329

And if it is taken upon its second meaning – that of ‘seeking the knowledgeof the reality and the final outcome which the mutashaabihah will end upat’ – 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.

Q4. How do the people of zaygh decide which texts to take hold of andwhich texts to leave?

They take hold of the texts which suit them and they leave alone the textswhich do not suit them and which do not agree with these people’s de-sires.

Q5. What do the people of zaygh wish to achieve when they pretend tobe 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 theirreligion.

They also want to raise doubts about the Speech of Allah and the speech ofHis Messenger sall Allaahu ‘alaiyhi wa sallam.

Q6. With what did the Prophet sall Allaahu ‘alaiyhi wa sallam adviseus when we encounter these misguided people?

He sall Allaahu ‘alaiyhi wa sallam said:

When you see those who follow that which is mutashaabih (unclear), thenthese people are those whom Allaah named – so beware of them![4]330

328#_ftn2329#_ftn3330#_ftn4

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Meaning: they are the ones named by Allaah in this aayah, aayah 7 fromSoorah aale ‘Imraan.

So we should beware of them, not accepting their speech nor letting thempromote 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 ofknowledge which would qualify them to speak about knowledge – so theshaykh calls these people johhaal (ignorant people) who have ventured intosomething which they are not capable of doing correctly.

b) those who do have some knowledge, but they seek to misguide the peopleand to divert the people away from the Truth.

So both of these categories are people of deviation, whether they intend thisdeviation[6]332 or whether they did not intend this[7]333.

Q8. What is the meaning of rusookh ?[8]334

This means thuboot (firmness) – meaning their feet and their hearts arefirmly grounded in beneficial knowledge.

Q9. To whom should the term raasikhoona fil ‘ilm be applied?

This term means ‘those firmly grounded in beneficial knowledge’ and it isto be applied to the scholars of the salaf and to those scholars from the latergenerations who followed in their footsteps.

وقرنه بابتغاء الفتنة في الذم ثم حجبهم عما املوه وقطع اطماعهم عما قصدوه بقوله سبحانه وما يعلم تاويله الا الله .

And He joined it along with seeking fitnah, (mentioning this) in a disparag-ing way, then He barred them from that which they hoped for and cut offtheir aspirations from that which they intended – as per His Statement, theMost High:

331#_ftn5332#_ftn6333#_ftn7334#_ftn8

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And none knows it ta’weel except Allaah.[9]335

Q1. Whom does the shaykh mention as being people who cannot attainthe station of being ‘ulemaa (scholars)?

The one who falsely claims knowledge cannot be a scholar, no matter howmuch he tries, even if he has memorised a great deal and has much speechand writing and notes upon texts.

And the same is true for the person of deviation, the misguided deviatedperson, who will never be from the scholars who are firmly grounded inknowledge. Rather he will be prevented from the light of knowledge andits guidance.

Q2. Whom does the shaykh compare to the ahl ul kitaab (the People ofthe Book)? Why?

The shaykh compares the person of deviation to the People of the Book,because the latter have some knowledge but they are not firmly groundedin knowledge. This is because they desire misguidance and deviation andthey wish the people to have doubts about the Book of Allaah, the Mightyand Majestic.

Footnotes :

[1]336 Soorah aale ‘Imraan (3) aayah 7

[2]337 Which, as mentioned, is something that the people of zaygh do notdo.

[3]338 See the answer to question 9 in this section for an explanation of thisterm.

[4]339 See Reported by al Bukhaaree (4547) andMuslim andAbooDaawud,from a hadeeth of Aa’ishah radi Allaahu ‘anhaa.

[5]340 Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah statedin his explanation of al ‘Aqeedah al Waasitiyyah:335#_ftn9336#_ftnref1337#_ftnref2338#_ftnref3339#_ftnref4340#_ftnref5

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And therefore it is befitting for us that we continually ask Allaah the MostHigh for firmness upon the affair, and that He does not cause our heartsto deviate after He has guided us, because the affair is one of great impor-tance.

And Shaytaan enters upon the son of Aadam from every direction and fromevery angle and he tries to cause him to have doubts with regard to his’aqeedah and his deen andwith regard to the Book of Allaah and the Sunnahof His Messenger.

(Sharh al ‘Aqeedah al Waasitiyyah p25)

[6]341 As is the case for the second category of the people of zaygh men-tioned here.

[7]342 As is the case for the first category of the people of zaygh mentionedhere.

[8]343 The characteristic possessed by those who are raasikhoona in theirknowledge.

[9]344 Soorah aale ‘Imraan (3) aayah 7

Source : Questions on Lum’atul i’tiqaad 345- http://www.salafitalk.net – Part 07Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book ofaqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah.These are based on the explanation of Shaykh Saalih al Fawzaan hafid-hahullaah.

Praiseworthy and Blameworthy ”Ta-weel”346

341#_ftnref6342#_ftnref7343#_ftnref8344#_ftnref9345http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=

5398346http://asmawasifaat.wordpress.com/2011/12/17/praiseworthy-

and-blameworthy-ta-weel/

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Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – IbnBaaz347

Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 05348

Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 09349

347http://asmawasifaat.wordpress.com/2011/06/24/ruling-on-ta%e2%80%99wil-allegorical-interpretation-of-allah%e2%80%99s-attributes-ibn-baaz/

348http://asmawasifaat.wordpress.com/2012/01/05/questions-on-lumatul-itiqaad-using-the-explanation-of-shaykh-al-fawzaaan-part-05/

349http://asmawasifaat.wordpress.com/2012/01/02/questions-and-answers-on-the-book-lumatul-itiqaad-part-09/

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Tafweed of Kayfiyyah of Allaah’s AttributesSaturday, January 7, 2012

AbdurRahman.org

Q4. What is tafweed and did Imaam Ahmad perform tafweed withregards to Allaah’s Names and Attributes?

Tafweedmeans ‘entrusting something to someone’. Someonewho performstafweed is called a mufawwid.

In this context, tafweedmeans entrusting the knowledge about the kayfiyyahof Allaah’s Attributes back to Allaah Himself.

This was the position of Imaam Ahmad rahimahullaah and all the scholarsof ahl us sunnah wal jamaa’ah – they would affirm the meaning of the At-tribute of Allaah and entrust the knowledge of how the Attribute was backto Allaah.

For the meaning of any Attribute of Allaah is clear, according to the Arabiclanguage and this meaning is not entrusted back to Allaah.

But the kayfiyyah of the Attribute (how the Attribute is) is not known toanyone other than Allaah so it is obligatory to entrust this knowledge backto Allaah.

But some of the people of deviation take this statement of Imaam Ah-mad’s:

ولا معنى

‘Without giving a meaning’

and they try to deceive the people by saying that Imaam Ahmad was mak-ing tafweed of the meaning here i.e. saying that both the meaning and thekayfiyyah are known only to Allaah.

And the truth is that Imaam Ahmad affirmed the correct meaning for theAttributes but made tafweed of how the Attributes are. [13]

Footnotes:

[13] Shaykh Saalih al Fawzaan hafidhahullaah stated in ‘Aqeedah utTawheed:

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The methodology of ahl us sunnah wal jamaa’ah with regards to the Namesof Allaah and His Attributes is..(he mentions three points – and then he says)

That they (the ahl us sunnahwal jamaa’ah) hold as their creed and belief thatthe texts of the Names and Attributes are from the muhkam, those (aayaat)whose meaning is understood and which are explained. And they are notfrom the mutashaabihah (the texts whose meaning may not be clear to usand therefore require other texts to clarify their meaning).

So they (the ahl us sunnah wal jamaa’ah) do not make tafweed of the mean-ing, (which is what) those who lie against them attribute to them or (as isdone) by those from amongst the modern day authors and writers who donot know their (the ahl us sunnah wal jamaa’ah) manhaj.

And (the ahl us sunnah wal jamaa’ah) make tafweed of the kayfiyyah ofthe Attributes back to Allaah the Most High, and they do not seek after it.

(Aqeedah ut Tawheed: p89)

Source : Questions on Lum’atul i’tiqaad 350- http://www.salafitalk.net – Part 08Series of questions and answers on the book ‘Lum’atul i’tiqaad’, the book ofaqeedah written by the Imaam Ibn Qudaamah al-Maqdisee rahimahullaah.These are based on the explanation of Shaykh Saalih al Fawzaan hafid-hahullaah.

Ta’weel (interpretation) of the Mutashaabih (unclear) – Questions onLum’atul i’tiqaad Part 07351

The Legislative Names for Ahlus-Sunnah wal-Jamaa’ah352

350http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398

351http://asmawasifaat.wordpress.com/2012/01/05/taweel-interpretation-of-the-mutashaabih-unclear-questions-on-lumatul-itiqaad-part-07/

352http://thesalafee.wordpress.com/2011/12/15/the-legislative-names-for-ahlus-sunnah-wal-jamaaah/

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Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 09353

Questions on Lum’atul i’tiqaad using the explanation of Shaykh al-Fawzaaan – Part 05354

Sharh-us-Sunnah – Dawud ibn Ronald Burbank355

353http://asmawasifaat.wordpress.com/2012/01/02/questions-and-answers-on-the-book-lumatul-itiqaad-part-09/

354http://asmawasifaat.wordpress.com/2012/01/05/questions-on-lumatul-itiqaad-using-the-explanation-of-shaykh-al-fawzaaan-part-05/

355http://salaf-us-saalih.com/2011/10/01/audio-sharh-us-sunnah-dawud-ibn-ronald-burbank/

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The Kursī of Allāh – Shaykh al-AlbānīSunday, January 8, 2012

AbdurRahman.org

The Kursī of Allāh

source: silsilat ul-ahādīth us-sahīha the series of authentic narrationshadīth no. 109

AbuDharr al-Ghifārī said that theMessenger of Allāh صلى) الله عليه (وسلم said:

“The seven heavens in comparison to the Kursī is nothing but like a ringthrown in a desert, and the excellence of the �Arsh (Throne of Allāh) overthe Kursī is like the excellence of that desert over that ring.”

* * *

Shaykh al-Albānī comments:

“The hadīth comes forth as an explanation of (Allāh’s) statement, the MostHigh: ‘His Kursī extends over the heavens and the earth, ’[1] and it is clearwith regard to the existence of the Kursī being the greatest of creationsafter the Throne (of Allāh), and that it is an independent, physical entityand not something abstract. Therefore, there is a refutation in (this hadīth)against the one who interprets (the Kursī) to mean ‘dominion’ and ‘extentof rule, ’ as mentioned in some explanations of the Qur’ān. And it was notnarrated from Ibn Abbās that (the Kursī) is ‘knowledge, ’ so it is not correctto attribute it to him because it is from the narration of Ja�far bin Abi l-Mughīra 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 (narratingfrom) Ibn Jubayr.’

And know that it is not correct to describe the Kursī…as in some narrationsthat…four angels carry it, each angel having four faces, and their feet areupon the rock that is under the seventh earth, etc. So all of this is not cor-rect in being attributed to the Prophet صلى) الله عليه (وسلم and some of (thesenarrations) are more severe in weakness than others.”

Translator’s Note: Shaykh Al-Albānī after this however, did grade thefollowing narration as authentic:

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Abu Mūsā al-Ash�arī said: “The Kursī is the place of the two Feet and ithas 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 Compan-ion) 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

Ta’weel (interpretation) of the Mutashaabih (unclear) – Questions onLum’atul i’tiqaad Part 07358

356../2011/10/14/meaning-of-allahs-arsh-throne/357../2011/12/17/praiseworthy-and-blameworthy-ta-weel/358../2012/01/05/taweel-interpretation-of-the-mutashaabih-

unclear-questions-on-lumatul-itiqaad-part-07/

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Using the names of Allah preceded by “al”,for other than Allah

Monday, January 9, 2012

AbdurRahman.org

Question:

I would like clarity with regards to using the names of Allah preceded by”al”, for other than Allah. This is because of some quotes I have read fromthe 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 ”al-adheem”. And Imam Malik said in al-Muwatta ”Luqmaan alhakeem ”. Sowhat is the ruling regarding using Allah’s name preceded by ”al”, to othersbesides Allah, considering these quotes?

Answer:

One of the principles that we have is that the legislation ofthose who preceded us is also legislation for us unless thereis something in our Deen which prevents what is found inprevious scriptures. Allaah سبحانه و تعالى mentions about theProphet صلى الله عليه و :سلم

لقد جاءكم رسول ن م انفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رؤوف رحيم

{Verily, there has come to you a Messenger (Muhammadصلى الله عليه و (سلم from amongst yourselves (i.e. whom youknow well). It grieves him that you should receive anyinjury or difficulty. He (Muhammad صلى الله عليه و (سلم is

anxious over you; for the believers (he is) full of pity, kind,and merciful.} [at-Taubah 9:128]

Here the words رؤوف رحيم Raoof Raheem are used to express that the Mes-senger صلى الله عليه و سلم is compassionate and merciful. Here Allaah سبحانه و تعالىuses a name for the Prophet صلى الله عليه و سلم similar to what is used for Allaahسبحانه و .تعالى

As for the proper names of Allaah سبحانه و تعالى like Allaah and Ar-Rahmaan, it is not permissible for a person to name himself with them.

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When asked if the names of Allaah سبحانه و تعالى may be used without the def-inite article, the Shaykh said that those are qualities that are attributed toAllaah سبحانه و تعالى alone, and it is not lawful to use them like that.

Source : http://www.albaseerah.orgAnswered by: Shaykh Abdullaah Abdur-Rahmaan Al-GhudayyaanTitle of Lecture: The Four Principles by Muhammad ibn Abdul-WahhaabListen 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

359http://www.albaseerah.org/audio/audioicaq.htm360http://www.albaseerah.org/forum/showthread.php?t=1909361http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page

&PageID=62&PageNo=1&BookID=8

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Allaah’s Names are not limited to anyspecific number – Al-Qawaa‘id al-Muthlaa

Tuesday, January 10, 2012

AbdurRahman.org

Al-Qawaa‘id al-Muthlaa – Shaykh Ibn al-‘Uthaymeen (rahimahullaah)Class 04 “They are not limited to a set number…”362 [PDF]By UstaadhMoosaa RichardsonNotes by Umm Sufyaan Fatimah @ http://www.istijabah.com

Two Important Principles Concerning Allaah’s Names – Moosaa Richard-son363

Allaah’s Names May or May Not Include a Related Ruling or Implica-tion364

362http://www.istijabah.com/wp-content/uploads/2012/01/Aqeedah-2010-Session-04.pdf

363http://asmawasifaat.wordpress.com/2011/11/10/two-important-principles-concerning-allaah%e2%80%99s-names-%e2%80%93-moosaa-richardson/

364http://asmawasifaat.wordpress.com/2011/11/16/allaahs-names-may-or-may-not-include-a-related-ruling-or-implication/

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The deviations from the correct belief(ilhad) regarding the names of Allaah –Al-Qawaa‘id al-Muthlaa

Tuesday, January 10, 2012

AbdurRahman.org

Al-Qawaa‘id al-Muthlaa – Shaykh Ibn al-‘Uthaymeen (rahimahullaah)Class 04 “They are not limited to a set number…”365 [PDF]By UstaadhMoosaa RichardsonNotes by Umm Sufyaan Fatimah @ http://www.istijabah.com

365http://www.istijabah.com/wp-content/uploads/2012/01/Aqeedah-2010-Session-04.pdf

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Allaah is Al-Muqaddim and Al-Mu’akkhirTuesday, January 10, 2012

AbdurRahman.org

Source: Saheeh al-Bukhaari, Sharh Kitaab id-Da’waat; tape no. 2a

“You are the One who puts forward (al-Muqaddim) andYou are the One who puts back (al-Mu’akkhir)”Saheeh al-Bukhaari #6317

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullaah) com-ments:

“Whoever Allaah puts forward (with regard to something), there is noneto put him back; and whoever Allaah puts back, there is none to put himforward. If the whole nation gathered to put back that which Allaah has putforward, they will not be able to do that. And if you believe in this, you willrely on Allaah, and all the people will be behind your back, and the Onewho will be in front of you is who? Allaah, subhaanahu wa ta’aala. ‘Youare the One who puts forward and You are the One who puts back’ - theOne who puts forward and the One who puts back with regard to situations,times, places, everything.”

asaheeha translations366http://pearlsofbenefit.wordpress.com

366http://pearlsofbenefit.wordpress.com/

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Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir(The All-Powerful)

Wednesday, January 11, 2012

AbdurRahman.org

Source: Fiqh ul-Asmaa il-Husnaa; Chapter 55, p. 217-220

“Al-Qadeer, al-Qaadir, al-Muqtadir – (the All-Powerful)”

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

“All of these Names are mentioned in the Qur’aan, and the most-mentionedone is al-Qadeer, then al-Qaadir, then al-Muqtadir. And all of them demon-strate that Power is established as an Attribute of Allaah, and that He, sub-haanah, has Absolute Power; so by His Power He brought the creation intobeing, and by His Power He gives life and gives death, and will resurrectthe slaves for recompense, and He will reward the one who did good for hisdoing good, and the one who did evil for his doing evil,the One who if Hewills something, He says to it: Be – and it is; and by His Power He turnsthe hearts to whatever He wills, and He guides whoever He wills and leadsastray whoever He wills.

And due to His Absolute Power, no one can compass any of His Knowledgeexcept what He wills to teach him, and due to His Absolute Power, Hecreated the heavens and the earth and whatever is between them in six daysand no fatigue touched Him; and no one from His creation can make Himincapable, theOnewhose Power is free from fatigue and inability to dowhatHe 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 worldlylife 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 hav-ing complete patience and being well-pleased with Allaah. Ibn ul-Qayyim,367http://asmawasifaat.wordpress.com/2011/12/27/99-names-of-

allaah-mentioned-in-sheikh-ibn-uthaymeens-al-qawaaid-al-muthlaa/

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rahimahullaah, said: ‘Whoever fills his heart with ridhaa (being pleased)with the Qadr (Decree), Allaah will fill his chest with contentment and Hewill free his heart for loving Him, turning to Him in repentance and puttinghis trust in Him; and whoever misses his portion of ridhaa, his heart willbe filled with the opposite of that, and he will be distracted from what hishappiness and success are in.’

And part of its effects is a person’s safety from the diseases of the heartssuch as rancor, envy and the like, because of his belief that all the affairsare by the decree of Allaah, ‘azza wa jal, and thatHe, subhaanah, is the Onewho gives His slaves and decrees their provisions for them. So He giveswhoever 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 enviousone that he is the enemy of Allaah’s blessing upon His slaves. And part of itseffects is always asking Allaah and making a lot of du’aa to Him, becauseall the affairs are in His Hand.”

asaheeha translations368

القادر Al-Qaadir The Fully Able Oneالقدير Al-Qadeer The All Powerfulالمقتدر Al-Muqtadir The Omnipotent

Source : 99 Names of Allaah mentioned in Sheikh ibn Uthaymeen’s Al-Qawaa‘id Al-Muthlaa369

368http://pearlsofbenefit.wordpress.com/2011/06/14/believing-in-the-power-of-allaah/

369http://wp.me/p1DWoK-d8

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From ‘Aqeedah Course: The Haa’iyyahPoem of Ibn Abee Daawood – ByAbul-’Abbaas Moosaa Richardson

Saturday, January 14, 2012

AbdurRahman.org

‘Aqeedah Course: The Haa’iyyah Poem of Ibn Abee Daawood (d.316) –By Abul-’Abbaas Moosaa Richardson

The famous Haa’iyyah poem of Ibn Abee Daawood (rahimahullaah) andits illustrious points concerning the correct Islaamic ‘Aqeedah was re-cently adapted using the explanation of Shaykh Saalih al-Fawzaan for the‘Aqeedah course, as part of the Summer Islaamic Courses 2007.

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 ofAllaah370 · 51 min

Class 03: · Seeing Allaah, His Omnipotence and the Jahmee Rejection ofthis371 · 47 min ·

Class 04: · Affirmation of the Hands of Allaah and His Descending372 · 57min ·

Source : http://www.troid.ca/index.php?option=com_content&task=view&id=1036&Itemid=314

370http://www.troid.ca/media/audio/MR3.2_speakingdecisivelyaboutthequraanbeingthespeechofAllaah.mp3

371http://www.troid.ca/media/audio/MR3.3_seeingAllaahhisomnipotenceandthejahmeerejectionofthis.mp3

372http://www.troid.ca/media/audio/MR3.4_affirmationofthehandsofAllaahandhisdescending.mp3

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Al-Fattaah (The Judge, The Opener)Saturday, January 14, 2012

AbdurRahman.org

Source: Fiqh ul-Asmaa il-Husnaa; Chapter 30, p. 123Asaheeha Translations

الفتاح”Al-Fattaah – (the Judge/the Granter of blessings)”

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

”Shaykh ‘Abd ur-Rahmaan bin Sa’dee, rahimahullaah, said: ‘Al-Fattaahhas two meanings.

The first meaning is: the One who judges between His slaves, and judgesbetween 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 theDay of Resurrection), then He will judge between us in truth. And He is theJust 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 Youare the Best of those who give judgment}.

The second meaning is: the One who opens all doors of blessings for Hisslaves. He, ta’aala, said: {Whatever Allaah grants to people of mercy –none can withhold it}. He grants benefits of the dunyaa and deen to Hisslaves, and opens the locks upon hearts for those whom He has favoredwith His Kindness and Care, and showers (the hearts) with knowledge andunderstanding from Him and realities of faith that rectifiy their conditionsand by which they remain upon the Straight Path; and what’s more spe-cial is that He grants those who love Him and turn to Him knowledge fromHim, spiritual conditions, shining lights and true understanding. And like-wise He opens for His slaves the doors of rizq (provision) and the pathsof the means, and paves the way for provisions and the means to (theseprovisions) for the muttaqoon (those who fear Him) from where they can’timagine, and gives the mutawakkiloon (those who put their trust in Him)

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beyond what they ask and hope for, and makes easy for them affairs thatare difficult, and opens for them doors that are closed.”

Asaheeha Translationshttp://pearlsofbenefit.wordpress.com

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