بسم
الله الرحمن
الرحيم
ISLAMIC CREED
TRAINING COURSE III
Explanation
of Lum’atul-I’tiqaad
Radiance (Sufficiency) of the
Faith
Al-Imaam Abu Muhammad Abdullah ibn Ahmad ibn Muhammad
ibn Qudaamah
(541-620H)
Lecture No. 2
Important Rules Related to
Al-Asmaa’ was- Sifaat
The
First Rule:
Concerning
the Text of the Qur'an and Sunnah:
It is incumbent to accept the indications of the text just as it is -
based upon its apparent meaning - without making changes or alterations and
interpretations. The reason for this is
because Allah has revealed the Qur'an in clear Arabic language; and the Prophet
spoke in clear Arabic language.
Therefore, it is necessary to leave the indications of the Speech of
Allah and the Speech of the Messenger of Allah just as it is without change or
distortion. Changing it from its apparent meaning is equivalent to speaking
about Allah without knowledge, and doing so is haraam. [See
Qur'an al-A'araaf 7:33]
The
Second Rule:
Concerning
Asmaa'u-llah (the Names of Allah):
First Matter: All of the Names of Allah are Husnaa
This means that they are of the highest degree of perfection (perfectly
good, without defect), only comprising good meanings. Allah says in the Qur’an:
And (all) the Good Names Belong to Allah. [Qur'an: al-A'araaf
7:180; 59:24]
The Second Matter: The Names of Allah are not limited to a
specific number (99)
“…and those Names you kept in the secret knowledge
with yourself….
[Hadeeth Saheeh, Musnad Ahmad #37ll, Volume l page 391, Ibn Hibbaan and
al-Haakim: from Abdullah ibn Mas'ood]
The Third Matter: The Names of Allah are Tawqeefiyyah confirmed
by Revelation not by Intellect.
Names used to refer to Allah should be limited to the revealed text of
Qur'an and Sunnah, without adding or deleting.
This is because the intellect cannot fully comprehend all that 'Allah is
entitled to of Perfect Names; hence, we stop
at what is confirmed in the text.
The Fourth Matter: Every one of the Names of Allah point to His
Dhaat (Divine Being), as well as the characteristic (Sifah)
which it contains, in addition to the Athar (effect) which it has
on the creation, if that name is muta'addee (affecting other than
the one who does the action). [Examples: al-Hakeem (Wise), ar-Razzaaq
(Provider), al-Khaaliq (Creator) and ar-Rahmaan (the Merciful).
The
Third Rule:
Concerning
Sifaatu-llah (the Characteristics/Qualities of Allah):
The First Matter: The Characteristics of Allah are all 'Ulyaa
(Sublime,Exalted, Lofty); qualities of perfection and praise, without
any defect of any type whatsoever. Examples are: al-Hayyaat
(Life), al-Ilm (Knowledge), al-Qudrah (Power), as-Sam'
(Hearing), al-Basar (Sight), al-Hikmah (Wisdom), ar-Rahmah
(Mercy), al-'Uloo (Highness), etc. Allah says: The highest descriptions
(characteristics) belong to Allah. [an-Nahl 16:60]. Allah is perfect, therefore his sifaat
have to be perfect.
Characteristics which are imperfect can never be attributed to Allah.
While characteristics which can be both perfect and imperfect can only be
applicable to Allah in their perfect sense.
[See: al-Anfaal
The Second Matter: The Sifaat of Allah are divided into Thubooteeyah
(that which is affirmed) and Salbeeyah (that which is
negated).
(A) We affirm
whatever Allah and His Messenger has affirmed for Him, and in a way that is
fitting for the Majesty of Allah: Such
as Life, Knowledge and Power.
(B)
We negate from Allah whatever He and His
Messenger has negated, such as:
Injustice, Sleep, Ignorance and Death.
In the case of negation, it is necessary to also confirm the opposite
(of what is being negated) in the most perfect sense, since negation (Nafyee)
in and off itself does not indicate perfection, until and unless it
points to the affirmation of the perfect opposite. An example of this is the
saying of Allah: Allah is not unjust to anyone. [al-Kahf 18:49]
The Third Matter: The Affirmed Characteristics (as-Sifaat
ath-Thubooteeyah) are further divided into Dhaateeyah (His
Person/Self) Fi'leeyah (His Actions):
(A)
Dhaateeyah: Those characteristics which
Allah was always described by, and will always be described with: such as
hearing and sight.
(B)
Fi'leeyah: Those characteristics which
are connected to His Will; if He wills He does it, and if He does not will, He
does not do it: such as al-Istiwaa' (Ascending above the Arsh), al-Majee'
(Coming) and an-Nuzool (Descending).
The Fourth Matter: Every characteristic of Allah, may be
considered with three questions:
(1)
Is this characteristic real (haqeeqeeyah),
and why?
(2)
Is it permissible to explain the how (takyeef)
of it, and why?
(3)
Can it be
similar to the characteristics of the creatures, and why?
The
Fourth Rule:
How to
refute al-Mu'attilah (Negators
of Asmaa and Sifaat of
Allah):
Those who negate, reject or distort any of the Name or Characteristics
of Allah are also called al-Mu'awwilah. We say to them: (a) Their
opinion is contrary to the apparent text; (b) contrary to the way of the
Salaf (Early Generations of the Muslims); and (c) it is not based upon
any authentic evidence…
بسم
الله الرحمن
الرحيم
ISLAMIC CREED
TRAINING COURSE III
Explanation
of Lum’atul-I’tiqaad
Radiance (Sufficiency) of the
Faith
Al-Imaam Abu Muhammad Abdullah ibn Ahmad ibn Muhammad
ibn Qudaamah
(541-620H)
Lecture No. 3
Introduction of the Author (Ibn Qudaamah)
[1] All praise is due to Allah,
the One praised by every tongue, the One worshipped at every time. There is no place that is free of His
knowledge, nor does one affair preoccupy Him over another. He is far beyond any equals and rivals, as
well as being free [of need] of a wife or children. His rule is executed over all of His
servants. No intellect can derive
an example of Him with its pondering, nor can any heart attempt to
depict Him [in one’s imagination].
There is nothing
equal to Him (in comparison),
and He is the All-Hearing,
the All-Seeing. [42:11]
To
Him belong the best of Names and the most exalted Characteristics.
The Most Gracious
(Ar-Rahmaan) rose over the Throne (in a manner
That suits His
Majesty). To Him belongs all that is in
the heavens
And all that is on the
earth, and all that is between them, and all that
is under the
soil. And if you speak aloud, then
verily, He Knows the
secret and that which
is yet more hidden. Allah! None Has the
right
to be worshipped
except He. To Him belong the best of
Names. [20:5-8]
His
knowledge encompasses everything.
He subjugates all creatures by His Honor/Power and Rule. And His knowledge and mercy
encompasses everything.
He (Allah) knows what
happens to them (His creatures) in this world,
And what will happen
to them (in the Hereafter) but they will never
Encompass Him by
their knowledge. [20:110]
He
(Allah) is described with that which He has described Himself with in His Noble
Book (Al-Qur’an), and with that He is described with on the tongue of His Noble
Prophet.
Willing Submission and Full Acceptance of the Aayaat and Ahaadeeth of
Sifaat
[2] We are obligated to
believe or have faith in everything that has come to us in the Qur’an, or
authentically reported from al-Mustafaa (the
Prophet Muhammad) alaihis-Salaam – concerning the sifaat
(characteristics) of ar-Rahmaan (Allah); we must believe
in it, and receive it with willing submission and total acceptance.
We must avoid opening up these matters for ar-Radd (outright
rejection), at-Ta’weel
(false interpretation), at-Tashbeeh (comparison/resemblance) and at-Tamtheel
(making examples for Allah). As for
what appears dubious from that (whatever is difficult to understand),
then we are obligated to affirm its wording and to abandon
opposing its literal meaning.
We refer the precise knowledge of it to the One (Allah) who stated it,
and we entrust it to the one (the Prophet) who transmitted it - following the
example of those who are firmly grounded in knowledge (ar-Raasikoon
fi-l-Ilm), those whom Allah has praised in His Clear Book with His words:
And those who are
firmly grounded with knowledge say: ‘We believe in it
(the Qur’an); the
whole of it (clear and unclear verses) are from our Lord. [3:7]
And
He (Allah) says, blaming/criticizing those who seek to give false
interpretation (Ta’weel) to the unclear verses of His revelation:
As for those in whose
hearts there is a deviation, they follow that which is
Not entirely clear
thereof, seeking fitnah (mischief) and seeking for its
Ta’weel (hidden
meanings). But, no one knows its hidden
meanings except
Allah. [3:7]
Thus
Allah has placed the aspect of Ta’weel (seeking after the hidden
meanings to give false interpretations) as a sign of deviation. And He has placed it at the level of seeking
after fitnah (mischief), by criticizing it. Then He places a barrier between them and
that which they aspire and he cuts off their ambitions from what
they seek after, by saying:
But no one knows its
hidden meanings except Allah. [3:7]
لمعة
الاعتقاد الهادي
إلى سبيل
الرشاد
بسم
الله الرحمن
الرحيم
ISLAMIC CREED
TRAINING COURSE III
Explanation
of Lum’atul-I’tiqaad
Radiance (Sufficiency) of the
Faith
Al-Imaam Abu Muhammad Abdullah ibn Ahmad ibn Muhammad
ibn Qudaamah
(541-620H)
Lecture No. 4
Words
from the Imaams of the Salaf Pertaining to as-Sifaat
[3] al-Imaam
Abu Abdullah Ahmad ibn Muhammad ibn Hanbal (radiyallahu anhu) said – concerning
the saying of the Prophet: Verily, Allah descends to the heaven of this
world (the lowest heaven) and his saying: Verily, Allah will be seen at
the time of Resurrection, and other hadeeth similar to these: We belief in it and testify to the
truthfulness of it – without explaining the how of it, and without
giving it any meaning [which is contrary to its obvious literal meaning]; nor
do we reject anything of it [from Qur’an or Sunnah]. We know [with certainty] that what the
Messenger of Allah has come to us with is Haqq (Truth). We do not reject or refute anything from the
Messenger of Allah, nor do we describe Allah with more than what He has
described Himself with, without any limits or boundaries. There is nothing
similar or comparable (equal) to Him, and He the All-Hearing, All-Seeing. [42:11]
We say as
He said, and describe Him with what He has described Himself with, without
going beyound the bounds (of what He has said).
The descriptions of those who (attempt) to describe Him [with other than
what He has described Himself] can never achieve their objective.
We believe
in the whole of the Qur’an – Muhkmu-hu (the clear and decisive) Mutashaabihu-hu (unclear - which can
have more than one possible meaning). We
do not reject any of His attributes due to its appearing to us as ugly
or repulsive. Nor do we pass over the Qur’an and Hadeeth [seeking knowledge or
understanding or the Sifaat of Allah elsewhere]. Nor do we know the how of the Kunh
(reality, core, true nature) of [His Sifaat] except that we confirm the
truthfulness of the Messenger of Allah and affirm whatever came in the Qur’an.
[4] al-Imaam Abu Abdullah Muhammad ibn Idrees
ash-Shaafi’ee (radiyallahu anhu) said: I believe in Allah, and in what has come
from Allah (al-Qur’an), in accordance with (the meaning) that Allah intended. And I believe in the Messenger of Allah, and
in what has come from the Messenger of Allah, in accordance with (the meaning)
that was intended by the Messenger of Allah.
[5] This was the way pursued by as-Salaf (Early
Generations) as well as the Imaams of al-Khalaf (Later Generations) (radiyallahu anhum) – all them being in aggreement
with al-Iqraar (Acknowledgement/Admission) al-Imraar (Passing over it /Taking
it on Face-Value) al-Ithbaath (Confirmation) of every Sifah
(characteristic of Allah) which
came in the Book of Allah and the Sunnah of the Messenger of Allah –
without resorting to Ta’weel (interpretations).
بسم
الله الرحمن
الرحيم
ISLAMIC CREED
TRAINING COURSE III
Explanation
of Lum’atul-I’tiqaad
Radiance (Sufficiency) of the
Faith
Al-Imaam Abu Muhammad Abdullah ibn Ahmad ibn Muhammad
ibn Qudaamah
(541-620H)
Lecture No. 5
[6] We
have been commanded to follow their Way (the Prophet and his
companions), and to be guided by their example. We have been warned of the newly invented
matters and we have been informed that they are from among the things that lead
astray. The Prophet said: Stick to my
Sunnah and the Sunnah of the rightly-guided Khaleefahs (who will) come after
me. Bite onto it (the Sunnah) with your
molar teeth and beware of newly invented matters. For indeed, every newly invented matter is an
innovation and every innovation is a misguidance. [Ahmad, Abu
Daawood, at-Tirmidhee, Ibn Maajah…]
[7]
Abdullah ibn Mas’od [d. 32H] said: Follow
(strictly the Sunnah, without addition or subtraction), and do not innovate
(in the religion)! Verily, you have been
sufficed [with the perfection/completion of the Deen in the era of those
before you]. [Ad-Daarimee, al-Baihaqee…]
[8] Umar
ibn Abdul-Azeez [d. 101H] said
something with the meaning: Stop where the people have stopped! For, indeed, they stopped (where they
stopped) based upon knowledge; and based upon penetrating insight they refrained
[from going beyond the Sunnah]; they were more capable) of uncovering [any
good, benefit…], and more deserving of any extra (virtues or merits) if
it were there [outside of the Sunnah].
If you say: It was introduced after them, then (know) that no one has
innovated it except one who opposed their guidance and desired not their
way (Sunnah). For they have certainly described (of the Deen) with that
which satisfies and gratifies, and spoken about (the Deen) with that
which is sufficient. Hence, whatever is
above [more than] them is simply muhassir [excessiveness and tiredness
without any benefit], while whatever is below [less than] them is muqassir (falling
short). Indeed, some of the people have fallen short of them, and consequently
were far removed [from the Sunnah], while others went beyond them and
hence fell into extremism and transgressing the bounds. Indeed, they
(the companions) were between these two [deviations], upon hudan (guidance)
mustaqeem (straight and upright).
[9]
al-Imaam Abu ‘Amr al-Awzaa’ee [d.
157H] said: It is incumbent upon you to adhere to the Aathaar as-Salaf (way
of the companions and those who followed them in righteousness), even if the
people avoid you and reject you (for that).
And beware of Aaraa’ ar-Rijaal (baseless opinions of men), even
if they beautify it, and make it attractive for you with their speech.
[10] Muhammad ibn Abdur-Rahmaan al-Adramee[1] [al-adhramee][3rd Century Hijrah] said to
a man [2] who was speaking of an innovation[3] and calling the people to it: Did the Messenger of
Allah, Abu Bakr, Umar, Uthmaan and Alee have knowledge of it, or did they not
have knowledge of it? He said: They did not have knowledge of it. Al-Adhramee said: So, something
which they had no knowledge of, you know? The man said: They I say that they did know
it! Al-Adhramee said: Was it possible that it sufficed them not to
speak about it nor invite others to it, or was it not possible for them? The
man said: Of course it was sufficient for them [not to speak of it or call
others to it]. Al-Adhramee then
said: So, something which was sufficient for the Messenger of Allah and his
Khaleefahs is not sufficient for you? So,
the man discontinued (this innovation and calling to it). The Khaleefah[4] - who was present (for the debate) – supplicated
saying: May Allah not suffice whoever is not satisfied with what they
(the Messenger of Allah and his companions) found sufficient.
[11] Likewise, May Allah not suffice whoever is not
sufficed by what sufficed the Messenger of Allah and his companions
and those who followed them in righteousness, and the Imaams who came
after them, as well as those firmly grounded in knowledge – who all
found sufficiency in at-Tilaawah (recitation) of the verses
pertaining to as-Sifaat (Allah’s Divine Characteristics
and Qualities) and reading the reports (from Hadeeth) concerning them,
and al-Imraar (passing over the text, accepting it on
face-value), just as they were transmitted [without re-interpreting them].
Questions:
What
is the meaning of the statement of Ibn Mas’ood: ..Verily, you have
been sufficed?
Is
it possible that there be some merit or virtue outside of the Sunnah? Explain.
Explain
the saying of Umar ibn Abdul-Azeez: Indeed, they (companions) were between
these two [deviations], upon hudan (guidance) mustaqeem (straight and
upright).
What
does Imaaam al-Awzaa’ee mean when he says: Beware of the opinions
of men, [even if they beautify it, and make it attractive for you with
their speech]?
What
was the method used by al-Adraamee
to refute the innovator in his time?
What
was the innovation that he refuted?
بسم
الله الرحمن
الرحيم
ISLAMIC CREED
TRAINING COURSE III
Explanation
of Lum’atul-I’tiqaad
Radiance (Sufficiency) of the
Faith
Al-Imaam Abu Muhammad Abdullah ibn Ahmad ibn Muhammad
ibn Qudaamah
(541-620H)
Lecture No. 6
Mention of Some of the Verses Which Contain Sifaat
(Characteristics) of Allah
[12] From what has come in
the verses containing the Sifaat, is the saying of Allah, the Mighty the
Majestic:
And the Wajh (Face)
of your Lord, full of Majesty and Honor, will abide forever.
[Ar-Rahmaan 55:27]
His saying, Subhaanahu
wa ta’aala:
Nay, Yadaa-hu (both
His Hands) are widely outstretched…
[al-Maa’idah 5:64]
His saying, in which
He informs us about Isaa – peace be upon him – that he said:
You know what is
within my self, though I know not what is in Nafsi-ka (Yours).
[al-Maa’idah 5:116]
His saying, Subhaanahu:
And your Lord Jaa’a
(comes) with the angels in rows,
[al-Fajr 89:22]
His saying:
Do they then wait for
anything other than that Allah Ya’tiya-hum (will come to them) in
the shadows of the clouds and the angels?…
[al-Baqarah 2:210]
His saying:
…Allah is pleased (Radiya)
with them and they with Him…
[al-Maa’idah 5:119]
His saying:
…He will love
(Yuhibbu) them and they will love Him.
[al-Maa’idah 5:54]
His saying, concerning
the disbelievers:
And the anger
(Ghadab) of Allah is upon them
[al-Fath 48:6]
His saying:
They followed that
which (As-khata) enraged Allah…
[Muhammad 47:28]
His saying:
But Allah (Kariha)
disliked/detests their being sent forth.
[at-Tawbah 9:46]
Questions:
How did the deviants interpret Hand as a sifah of Allah?
Can we say that Nafs means heart or mind, as a sifah of
Allah?
How do we understand the sifaat of Allah: Ghadab, Kiraaha,
Ridaa…?
How can refute the deviants who gave false interpretation
to Allah’s Sifaat?
لمعة
الاعتقاد
الهادي إلى
سبيل الرشاد
بسم
الله الرحمن
الرحيم
ISLAMIC CREED
TRAINING COURSE III
Explanation
of Lum’atul-I’tiqaad
Radiance (Sufficiency) of the
Faith
Al-Imaam Abu Muhammad Abdullah ibn Ahmad ibn Muhammad
ibn Qudaamah
(541-620H)
Lecture No. 7
Mention of Some of the Ahaadeeth Which Contain Sifaat
(Characteristics) of Allah
[13] From the Sunnah –
related to as-Sifaat, is the saying of the Messenger of Allah: Our
Lord, the Blessed and Most High, descends every night – to the lowest heaven –
when there remains a third of the night, saying: Who will supplicate to Me, so
that I may answer him? Who will ask Me
for something, so that I may grant him?
Who will seek forgiveness from Me, so that I will forgive him? [al-Bukhaaree
2/149, no. 1145; from Abu Hurairah]
And
the statement of the Prophet: Your Lord is amazed/wonders (al-‘Ajab)
concerning the young person who is not inclined towards Hawaa (passions,
pleasures, whims).
[Ahmad
4/151; al-albaanee declared it to be weak in ad-Da’eefah, no. 2426]
[The
statement of the Prophet: Allah is amazed (‘ajiba) by a people who
would enter al-Jannah in chains.
Al-Bukhaaree
4/156, no. 3010, from Abu Hurairah]
[The
statement of the Prophet: Verily, Allah was amazed (‘ajiba) – or He
laughed (dahika) – from so and so (a man and his wife); so He revealed :
They give preference (to others) over themselves, though they are really in
need. (59:9). Al-Bukhaaree 6/342, no. 4889, from Abu
Hurairah]
And
the statement of the Prophet: Allah laughs (dahika) concerning
two men – one of them kills the other, then both of them enter al-Jannah. [al-Bukhaaree
4/68, no. 2826, from Abu Hurairah]
[14] These (narrations) and
others similar to them – from those whose chains of narrators which are
authentic, and whose reporters are acceptable - we believe in them; we
do not reject them, nor deny them, nor re-interpret them
with interpretations which contradict their obvious (literal) meaning; nor do
we make comparisons with the sifaat of the creatures, nor using
the meanings (features, traits) given [to Allah’s Sifaat] by the innovators. We
know that Allah (Subhaana-hu wa ta’aala) has no shabeeh (similar) nadheer (equal); Laisa
ka-mithli-hi shay’un, wa Huwa as-Samee’ al-Baseer. [ash-Shurah 42:11]. Hence, whatever is imagined or conceived in
the mind is sure to be different from Allah.
Questions:
1.
How did the deviants interpret Allah’s descending (Nuzool)
in the last third of the night?
2.
How did they interpret the characteristic of Allah –
Laughing (Dahik)?
3.
What is the manner of Ahlus-Sunnah concerning
understanding the Sifaat of Allah?