Islam Tees

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.

Listen to the lesson/download here:
Lesson32.mp3

or on SoundCloud here:

Lesson 32 on SoundCloud

Covered in this lesson:

• Question 57. How many types or categories are there in which the Names of Allāh can be used or illustrated through the route of tadammun? – and its answer.
• Question 58. How many types or categories are there in which the Names of Allāh are given to Allāh or applied to Him? – and its answer.

– Regarding Q57, Shaykh Hāfidh Al-Hakamī (رحمه الله) answers mentioning four categories:

1) The proper name or noun which includes the meanings of all the other Names of Allāh, and this is ‘Allāh’.
2) That which points to an attribute of the Essence of Allāh such as the Names As-Samī’ (The All-Hearing), Al-Basīr (The All-Seeing), Al-‘Alīm (The All-Knowing) and Al-Qadīr (The All-Capable or The All-Powerful).
3) That which points to an attribute of an action which Allāh performs such as Al-Khāliq (The Creator), Ar-Rāziq (The Provider), Al-Bāri’ (The Maker), Al-Musawwir (The Fashioner/Bestower of forms) and other than that.
4) That which includes Allāh being free and exonerated from all flaws, deficiencies and blemishes such as Al-Quddūs (The Holy One) and As-Salām (The Impeccable One or One Free from Shortcomings).

Shaikh Ahmad an-Najmī (رحمه الله) repeats the essence of Al-Hakamī’s (رحمه الله) answer.

– Regarding Q58, Shaykh Hāfidh Al-Hakamī (رحمه الله) answers mentioning several categories. From the Names of Allāh are those which are given to Allāh on their own (singularly), or could be mentioned with another Name: Al-Hayy (The Ever-Living), Al-Qayyūm (The Self-Subsisting One Upon Whom Everything Depends) and Al-Ahad (The Uniquely One), As-Samad (The Self-Sufficient Master).

From the Names of Allāh is that which is not applied to Allāh except if it is accompanied with its counterpart, and if mentioned singularly (by itself), then it gives an impression of deficiency (about Allāh), such as:

Ad-Dār (The One Who Brings about Harm), An-Nāfi’ (The One Who Brings About Benefit).

Al-Khāfid (The One Who Lowers someone), Ar-Rāfi’ (The One Who Raises someone).

Al-Mu’tī (The One Who Gives), Al-Māni’ (The One Who Withholds).

Al-Mui’zz (The One Who Gives Honour), Al-Mudhill (The One Who Humiliates).

and other Names similar to that. His Name Al-Muntaqim (The One Who Exacts Retribution) has not been applied in the Qur’ān except in response to something else (retribution being carried out on something/someone) i.e. not on its own, such as the āyah: “…Indeed, We shall exact retribution from the mujrimīn (criminals) [Surah As-Sajdah (32):22], or with the addition of ذُو ‘dhu’ (The Possessor of) to the attributes which is extracted from it (i.e. the Attribute of retribution) such as the āyah: “…And Allāh is The All-Mighty, The Possessor of Retribution” [Surah Āli-Imrān (3):4].

The explanation of Shaikh Ahmad an-Najmī (رحمه الله) who mentions that if people can plot and scheme, then Allāh too can plot and scheme. This is not blameworthy but praiseworthy. Several āyat given as evidence and which are in response or reference to people’s actions.

Listen to the lesson/download here:
Lesson31.mp3

or on SoundCloud here:

Lesson 31 on SoundCloud

Covered in this lesson:

• Question 55. How many ways or types of indications are there that point to the Names of Allāh? – and its answer.
• Question 56. What is an example of that (i.e. His Names and what they indicate)? – and its answer.

– These two questions enter into a very important topic with great significance in understanding the Names and Attributes of Allāh. Through this one will see the misguidance of Ahlul-Kalām, and what Allāh can be described with and what He cannot be described with.

– Regarding Q55, the answer of Shaykh Hāfidh Al-Hakamī’s (رحمه الله) which mentions three types/categories:

1) mutābaqah (corresponding, agreement, conformity) – which points to the Essence of Allāh.
2) tadammun -by way of inclusion.
3) iltizām – by way of necessitation.

– Given this is a technical discussion, the example of the word ‘house’ was provided and elaborated upon to assist in understanding and comprehending this subject matter.

– It is futile that the word Ar-Rahīm points to a being without the attribute of mercy. Why have all these Names, do they not point to attributes? This is the way of the Mu’tazilah who affirm the Names but hold there is no attribute behind them, which is futile.

– There is a distinction between Allāh having a Name and the creation having a name e.g. Hakīm – Allāh has this attribute but the creation may not even though someone may be named that name, a person named Hakīm might actually be jāhil.

– The explanation of Shaykh ‘Uthaimīn (رحمه الله).

– Regarding Q56, the answer of Shaykh Hāfidh Al-Hakamī’s (رحمه الله) where the example of the Names Ar-Rahmān (The Most Merciful) and Ar-Rahīm (The Bestower of Mercy) are provided and how the three types/categories are applied to these two Names, which is also the case with all the rest of the Names of Allāh.

Listen to the lesson/download here:
Lesson30.mp3

or on SoundCloud here:

Lesson 30 on SoundCloud