Covered in this lesson:
- Question 59. It has previously been mentioned that attributes are those that are dhātīyah (established with Allāh’s essence) and those which are fi’līyah (tied to Allāh’s will). What are examples of attributes of the essence of Allāh from the Qur’ān (Book)? – and its answer.
- Question 60. What are the examples of Allāh’s Attributes of the Essence from the Sunnah? – and its answer.
- Question 61. What are the examples of the Attributes of actions from the Qur’ān (Book)? – and its answer.
Notes and points of benefit:
– Regarding Q59, Shaykh Hāfidh Al-Hakamī (رحمه الله): “such as the sayings of Allāh:
The Jews say: “Allāh’s Hand is tied up (i.e. He does not give and spend of His Bounty).” Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills… [Al-Ma’idah (5):64]
…Everything will perish save His Face… [Qasas (28):88]
And the Face of your Lord full of Majesty and Honour will abide forever. [Ar-Rahmān (55):27]
…And I endued you with love from Me, in order that you may be brought up under My Eye [Tā-Hā (20):39]
…How clearly He sees, and hears (everything)!… [Kahf (18):26]
[several other verses mentioned, refer to the book]
Shaykh Uthaimīn (رحمه الله): Attributes of Allāh from this point of view fall into three categories:
1) of the essence, permanent actions. Example, never ceased to be described with Izzah, Hikmah, Jalāl, ‘Uluww, etc. Also, Attributes of Two Eyes, Hands and the Face. These come by way of khabar (reports) not arrived at by the aql.
2) actions that are tied to His will, not permanent actions. Allāh is not always doing these, Allah made istiwā, it is not a permanent action which Allāh is always doing. Likewise, Nuzūl (Allāh descending to the lowest heaven). Another is when Allāh will come to make judgement between the slaves.
3) combines the above two types. Permanent attributes of the essence. If look at individual instances, it is tied to His will. Kalām (speech) applies to both. Allāh eternally is one who speaks but if look at individual instances of speech, it is tied to His will. He speaks as and when He wills, Allāh eternally has the attribute of speech.
– Regarding Q60, Shaykh Hāfidh Al-Hakamī (رحمه الله): “An example is his (صلى الله عليه وسلم) saying: “His Veil is light” [Sahih Muslim]
and: “The Right (Hand) of Allāh is full…His Throne is over the water in and in His other Hand is the Grasp, and He raises some people and brings others down” [Bukhari and Muslim]
and “Indeed Allāh is not hidden from you; Indeed Allāh is not one-eyed” [Bukhari and Muslim].
[several other hadiths mentioned too, refer to the book]
Shaykh Uthaimīn (رحمه الله): from a different angle, there are two categories:
1) Ma’nawiyah (meaning, conceptual), e.g. Qudrah, Hikmah, ‘ilm, etc.
2) Khabariyah (come by way of report) e.g. Al-Yadain, Wajh, Al-Ainayn.
Allāh has never ceased to be living, hearing, seeing. His attribute of hearing, etc. is not renewed each time He hears something from the creation. This is the argument of the Jahmīyyah and Mu’tazilah, this they say implies a change in the essence of Allāh.
– Regarding Q61, Shaykh Hāfidh Al-Hakamī (رحمه الله): “It is His saying:
…Then He Istawā (rose over) towards the heaven… [Al-Baqarah (2): 29]
Do they then wait for anything other than that Allāh should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allāh return all matters (for decision). [Al-Baqarah (2): 210]
They made not a just estimate of Allāh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand… [Az-Zumar (39):67]
(Allāh) said: “O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands… [Saad (38):75]
…So when his Lord appeared to the mountain , He made it collapse to dust… [Al-A’raf (7):143]
…Verily! Allāh does what He wills. [Al-Hajj (22):18]
and other than them from the verses of the Qur’ān”.
Shaykh Najmī (رحمه الله): first example is Istiwā. Can be used in one of four ways:
1) As in this āyah [2:29]. Used with preposition, إِلَىٰ ila, istiwā ila, then He intended. Means al-Qasd, turned to something with an intention.
2) with preposition, عَلَى ala, means to ascend, to be above, established above. “Allāh ascended the Throne”.
3) Use istiwā with particle وَ wā (with) like: “Water was level with the wood’.
4) not used with any particle at all, used on its own, meaning is to reach one’s perfection: “When Mūsā reached peak of his strength then we gave him wisdom” [28:14]
The people of innovation present and liken Allāh to the inanimate, like a wall for example.
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Lesson32.mp3
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