Aqeedah Tahaawiyyah : Point # 5: 

   ولا إله غيره‏.

[5]  And none besides Him (Allaah) has the right to be worshipped.

–

 The Explanation:

This is Tawheed al-Uloohiyyah (Tawheed of Worship).  The phrase ‘Laa ilaaha’ means: none has the right to be worshipped in truth besides Him.[1]

As for if you were to say (that it means), “nothing is worshipped except Him (Allaah)” or “there is nothing worshipped other than Him (Allaah);” then this is baatil (false and futile) because there are many things which are worshipped beside Allaah, the Mighty and Majestic.  So if you say, “there is nothing worshipped besides Allaah” then you have made every object which is worshipped to be Allaah.  And this is the position of the people of wahdatul-wujood (وحدة الوجود – unity of existence: the people who say that Creator and the creation are one and the same thing).  So the person who says this, if he actually believes that then he is from the people of wahdatul-wujood (unity of existence).  As for if he doesn’t actually believe that, but he only says it, blindly following other people, or he just heard it from someone, then this is an error and it must be corrected.  And some people say this as an opening supplication in the prayer; so one of them says, “Nothing is worshipped besides You,” whereas the reality is that Allaah is truly and rightfully worshipped, whereas everything as beside Him is worshipped falsely and without right.  He, the Most High said,

That is because Allaah – He is the One Who is worshipped in Truth and whatever they call upon besides Him, is baatil (false and futile).  And Allaah, He is the Most High, the Most Great.
(Sooratul-Hajj (22), aayah 62)

Footnotes:

[1] لَا مَعْبُودَ بـِحَقٍّ غَيْرُه

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Aqeedah Tahawiyyah : Point # 6 

قديم بلا ابتداء، دائم بلا انتهاء‏.

[6]  He is the Ancient One without any beginning, the One who Persists without any ending.

The Explanation – Point [6]

As is indicated by saying of Allaah, the Most High,

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And his saying `alayhis–salaatu was-salaam,

‏أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْء

“You are the First One and there was nothing before You, and You are the Last One and there is nothing after You.”[1]

However, the word qadeem (قديم – the ancient one) is not applied to Allaah, the Mighty and Majestic, except in the sense of informing about Him.  As for calling Him with that name, then there is not from His Names “al-qadeem” (the ancient one).  Rather, from His Names is: “Al-Awwal” (الأول – The First); and the term Al-Awwal (The First) is not the same as saying al-qadeem (the ancient one) because the term al-qadeem (the ancient one) may have someone before Him.  As for the term “Al-Awwal” (The First) then there is nothing before him (one who is first).  As the Prophet sallAllaahu `alayhi wa sallam said,

أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء

“You are the First One and there was nothing before You.”

However, the author rahimahullaah, made a precaution here and he said, “The Ancient One without any beginning,” and if he had just said “The Ancient One” and remained silent then that would not be correct in meaning.  [2]

Footnotes:

[1] Reported by Muslim in the Book of Dhikr and Du`aa. and Tawbah and Istighfaar.  It is a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam would recite this du`aa. when he would go to bed (as part of a longer supplication).

[2] Translator’s side point: Shaykh `Abdul-`Azeez Ibn Baaz rahimahullaah says about this same point, “The Ancient One without any beginning”: The wording qadeem does not occur amongst the Perfect Names of Allaah as the explainer (Ibn Abil-`Izz rahimahullaah) and others explained.  But many of the people of theological rhetoric mention that phrase about Allaah, that He is Qadeem, to affirm that His existence came before everything.  However, the Names of Allaah are tawqeefiyyah – they can only be affirmed with a text from the Noble Book or the authentic Sunnah. It is not permissible to affirm anything from His Names based upon opinion as the imaams of the Salafus–Saalih have stated.  And the word ‘al-qadeem’ (the ancient one), does not indicate the meaning which the people of theological rhetoric intended because the wording ‘al-qadeem’ (that which is ancient) in the Arabic language means that which preceded something else even though it itself did not exist at one time, such as occurs in the saying of Allaah, the Perfect,

Until it returned like the old ancient date stalk
(Soorah YaaSeen (36), aayah 39)

Rather, the correct meaning is only indicated by the addition which the author mentioned, “The Ancient One without any beginning” but it is not befitting to count that amongst the Perfect Names of Allaah since it is not established in texts and we are sufficed in that regard by His Name, He the Perfect, ‘Al-Awwal’ (The First One),

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And Allaah is the One who grants success.
[see: http://www.alifta.net/fatawa/DisplayMargins.aspx?ID=60035]

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Aqeedah Tahaawiyyah : Point # 7: 

 لا يفنى ولا يبيد‏.

He does not perish nor (does He) pass away. 

The Explanation – Point [7]

Al-fanaa. (الفناء – perishing) and al-beed (البيد – passing away) have one and the same meaning.[1]  So Allaah, the One free of all imperfections and the Most High has as His Attribute: continual and everlasting life.  Allaah, the Most High said,

And place reliance upon the Ever-Living One Who does not die.
(Sooratul-Furqaan (25), aayah 58)

So, Allaah never perishes (passes away).  He, the Perfect and Most High said,

Everything will perish except for His Face.
(Sooratul-Qasas (28), aayah 88)

And He, the Perfect and Most High said,

Everyone upon (the earth) will perish (die).  But the Majestic and Noble Face of your Lord will remain forever. (Sooratur-Rahmaan (55), aayaat 26-27)

So for Him, the Perfect and Most High, is Al-Baqaa. (البقاء – persisting and remaining forever) whereas the creation will die and then they will be resurrected.  And initially, they, the creation, were non-existent and then Allaah created them and then they will die and then Allaah, the Mighty and Majestic will raise them in the resurrection.

So, Allaah the One free of all imperfections and the Most High had no beginning and He has no end.

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation of At–Tahaawiyyah, makes the point that the second one (al-beed – passing away) is an emphasis of the first one (al-fanaa. – perishing).

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Aqeedah Tahaawiyyah : Point # 44: 

[44] وهو المبعوث إلى عامة الجن وكافة الورى بالحق والهدى، وبالنور والضياء‏.

[44]    And he (sallAllaahu `alayhi wa sallam) is the one sent to the whole of the jinn and to all of mankind with the truth and the guidance and with light and radiance.

—

The Explanation – Point [44]

Likewise, this is what it is obligatory to hold as our creed and belief with regard to the Prophet sallAllaahu `alayhi wa sallam.  It is not sufficient that we merely believe that he is Allaah’s Messenger.  Rather, that he is a Messenger to all of mankind; indeed to the jinn and mankind.  He the Most Perfect said,

And We have not sent you (as a Messenger) except to the whole of mankind, as a bringer of glad tidings and as a warner (Soorah Saba.  (34), aayah 28)

And He also said to him,

Say, “O mankind! I am the Messenger of Allaah to all of you.” (Sooratul-A`raaf (7), aayah 158)

So his Messengership was to all of mankind and this was something particular to him `alayhis–salaatu was-salaam.  So he was a Messenger to all of mankind and obedience to him is obligatory upon the whole of the creation – their Arabs and their non-Arabs, the black of them and the white of them, mankind of them and the jinn of them.  So, everyone whom the call of the Messenger `alayhis–salaatu was-salaam reaches, then it is obligatory upon him to obey him and to follow him.  So whoever agrees that he (Muhammad sallAllaahu `alayhi wa sallam) is the Messenger of Allaah to the Arabs in particular, as is said by a group of the Christians who say that he was indeed the Messenger of Allaah, but to the Arabs in particular, and they deny that he was a Prophet to anyone else; then this is kufr (disbelieving) in Allaah, the Might and Majestic, and it is a denial of what Allaah the Mighty and Majestic said and a denial of His Messenger.  So, Allaah said,

And We have not sent you except to the whole of mankind, as a bringer of glad tidings and as a warner (Soorah Saba.  (34), aayah 28)

And He, the One free of all imperfections, said,

Blessed is the One Who sent down the Criterion (the Qur.aan) upon His slave (Muhammad sallAllaahu `alayhi wa sallam) so that he should be a warner to the whole of mankind and jinn (Sooratul-Furqaan (25), aayah 1)

So his Messengership is universal.

And he, `alayhis–salaatu was-salaam said,

“A Prophet used to be sent to his own people in particular, whereas I have been sent to the whole of mankind.” [1]

Allaah’s Messenger sallAllaahu `alayhi wa sallam wrote letters to the kings of the different lands, calling them to Islaam; so this shows that he was a Messenger sent to the whole of the people of the earth.  And he was commanded with fighting jihaad until the people entered into Islaam; so this shows that his Messengership `alayhis–salaatu was-salaam was universal.  So it is obligatory to believe that.

So it is obligatory with regard to him (sallAllaahu `alayhi wa sallam), to hold these beliefs:

Firstly: That he (sallAllaahu `alayhi wa sallam) is the slave of Allaah and His Messenger.

Secondly: That he is the last of the Prophets; there is no Prophet after him.

Thirdly: That his Messengership was universal, covering all of mankind and jinn.

And the proof that his Messengership was universal to mankind is the aayaat which have preceded[2].  And also the fact that the Prophet sallAllaahu `alayhi wa sallam wrote the letters.

And as for his Messengership being universal to the whole of the jinn, then in accordance with the saying of Allaah, the Most High,

And (remember) when We sent a group of the jinn to you who listened to the Qur.aan.  So when they attended it, they said (to each other), “Be silent in order to listen!” So when he (sallAllaahu `alayhi wa sallam) finished reciting, they (the jinn) went back to their people as warners (of Allaah’s punishment upon those who disbelieve).  They said, “O our people! We have heard a Book sent down after (the Book of) Moosaa, confirming the Books which came before it.  It guides to the truth and to the Straight Path.  “O our people, respond to the Messenger of Allaah who calls you to obedience to Allaah. (Sooratul-Ahqaaf (46), aayaat 29-31)

Meaning: Muhammad `alayhis–salaatu was-salaam.

And in the saying of Allaah, the Most High,

Say, “It has been revealed to me that a group of the jinn listened and said, ‘We have heard an amazing Qur.aan; it guides to Right Guidance, so we have believed in it.’” (Sooratul-Jinn (72), aayaat 1-2)

So this proves that his Messengership covered the jinn.  So the Prophet sallAllaahu `alayhi wa sallam was sent to all of the people of the earth – mankind of them and the jinn of them.  So whoever truly believes (has eemaan) in him, then he will enter Paradise and whoever does not truly believe in him will enter the Fire, whether it be from mankind or from the jinn.  And his saying, “(that he was sent) with light and with radiance;” these two words (an-noor and ad–diyaa.) have the same meaning and the Prophet sallAllaahu `alayhi wa sallam was sent with each of these (light and radiance).  Allaah the Most High said,

O Prophet! We have sent you as a witness, and as a bringer of good tidings, and as a warner, and as a caller to Allaah by His Permission, and as a shining lamp. (Sooratul-Ahzaab (33), aayaat 45-46)

End of explanation of point [44][3]

Footnotes:

[1] Hadeeth reported by Al-Bukhaaree as hadeeth no.  335 and 438 and also reported by Muslim with the wording,

وبعثت إلى كل أحمر وأسود‏

“And I have been sent to every red person and black person (i.e.  everyone);”

from a hadeeth of Jaabir ibn `Abdillaah radiyAllaahu `anhumaa.

[2] Soorah Saba. (34) aayah 28, Sooratul-A`raaf (7) aayah 158, Sooratul-Furqaan (25) aayah 1

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah said, “I say, and from the misguidance of the Qaadiyaanees is their denying the jinn as being a separate creation to humans.  And they twist the meaning of all the aayaat and the ahaadeeth which clearly state the existence of the jinn, and which state that they are different to mankind, in creation.  They twist the meaning and instead, they give the understanding that the jinn are actually mankind themselves, or a particular group of mankind; they even say that Iblees was an evil person.  How misguided these people are!”

Points discussed in this excerpt include:

• It does not suffice for us to believe that the Messenger sallAllaahu `alayhi wa sallam was merely Allaah’s Messenger. Rather, He is a Messenger to all mankind and jinn.
• Obedience to him sallAllaahu `alayhi wa sallam is obligatory upon the whole of the creation as his Messengership is universal.
• It is kufr (disbelief) to believe that he sallAllaahu `alayhi wa sallam was a Messenger sent only to the Arabs.
• It is obligatory to believe that: (1) he is the slave of Allaah and His Messenger, (2) he is the last of the Prophets and there is no Prophet after him and (3) his Messengership was universal to all mankind and jinn.
• Whoever truly believes in him will enter Paradise, and whoever does not, will enter the Fire.

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Aqeedah Tahaawiyyah : Point # 8:  

[8] ولا يكون إلا ما يريد‏.

[8]  And nothing occurs except what He (Allaah) wills.

—

The Explanation – Point [8]

This contains an affirmation of al-Qadr (القدر – pre-decree) and an affirmation of al-Iraadah (الإرادة – Allaah’s Will).  So nothing exists within His kingdom and nothing occurs within His creation whether events or things except that Allaah willed it to occur, He the Perfect and Most High – willing it with His Iraadah al-Kawniyyah (Universal Will):

And His Affair, when He wills something, is just that He says to it, “Be!” and it is!
(Soorah YaaSeen (36), aayah 82)

So, every good and every evil occurs by Allaah’s Universal Will; so nothing escapes from His Will.  And this contains a refutation of the Qadariyyah – those who deny al-Qadr (pre-decree) and who claim that the person himself, he is the one who creates his own actions and produces his own actions; and Highly Exalted is Allaah above that which they say.  Because this (saying of theirs) is a declaration of Allaah’s being unable and (it is a statement) that there are things in His creation which He the Perfect and Most High does not Will.  So this is to describe Him with deficiency because everything which occurs within the creation – whether good or evil, then it occurs by His Will.  Rather, He creates good for a wise purpose and He creates that which is evil for a wise purpose.  So from the aspect of its creation, then it is not an evil because it is created for a tremendous wisdom and a tremendous goal which is to test and to try, and to distinguish that which is foul from that which is good, and in order to reward the people upon their righteous deeds and to recompense the people for their evil deeds.  And He was Wise in that, He, the Perfect and Most High; He did not create anything without purpose.

End of explanation of point [8][1]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his famous explanation of At–Tahaawiyyah, says: “And nothing exists except what He (Allaah) wills.” This contains a refutation of the saying of the Qadariyyah and the Mu`tazilah because they say, “Allaah willed eemaan (true faith) from all of the people but the unbeliever is the one who willed unbelief for himself.” And this saying of theirs is corrupt and is rejected since it contrary to the Book and the Sunnah and to correct intellect and it is the well-known matter of al-Qadr (pre-decree) and something in explanation of that will follow inshaa Allaahu ta`aalaa.

And they (these people who deny pre-decree) are called the Qadariyyah because they denied pre-decree; and likewise the Jabariyyah (who say that the people have no free will and are forced to do whatever they do) are also called the people of pre-decree (Qadariyyah).  This name (al-Qadariyyah) is mostly used for the first group (those who deny the pre-decree).

As for the people of the Sunnah, then they say that even though Allaah willed that sins would occur, however, He does not love them and He is not pleased with them and He did not command them.  Rather, He hates them and is angry with them and He forbade them.  This is the saying of all of the Salaf – those who say, “Whatever Allaah willed occurs and whatever He did not will, does not occur.”

[…]

And the verifiers from the people of the Sunnah say, “‘Will’ in the Book of Allaah is of two types: Allaah’s Will referring to His pre-decree (His Universal Will – الإرادة الكونية) and His Legislational Will (الإرادة الشرعية) which comprises His Love and His Pleasure.

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Aqeedah Tahawiyyah – Points 45-47 – Lesson 14  

—

[45] وأن القرآن كلام الله‏.

[45]    And that the Qur.aan is the Speech of Allaah. 

The Explanation – Point [45]

After you have eemaan (truly believe) in Allaah the Mighty and Majestic, and you have eemaan (truly believe) in His Messenger sallAllaahu `alayhi wa sallam, then, you have eemaan (truly believe) that the Qur.aan is the Speech of Allaah; because this is what the Messenger of Allaah sallAllaahu `alayhi wa sallam came with, and Allaah sent down the Qur.aan to him.  And this Qur.aan is not from the speech of Muhammad sallAllaahu `alayhi wa sallam nor is it from the speech of Jibreel; rather, it is just the Speech of Allaah, the Mighty and the Majestic.  Allaah spoke with it, and Jibreel took it from Allaah, and the Prophet `alayhis–salaatu was-salaam took it from Jibreel `alahis-salaam, and the Ummah (this nation) took it from the Prophet sallAllaahu `alayhi wa sallam.

So, it is the Speech of Allaah; it originated from Him, He the One free of all imperfections.  Jibreel did not take it from Al-Lawh Al-Mahfooz (اللوح المحفوظ – the Preserved Tablet) as the people of misguidance say.  And it is not from the speech of Jibreel nor Muhammad; rather, it is from the Speech of the Lord of the whole of creation.  And as for Jibreel and Muhammad `alayhimas–salaatu was-salaam, then those two were Messengers who conveyed from Allaah the Mighty and Majestic.  For speech is said by, and attributed to, the one who initially spoke it; not the one who said it only as one conveying and transmitting it.

So, those who say that Jibreel took it from the Preserved Tablet or who say that Allaah created it within something and then Jibreel took it from that thing, then whoever says this is a kaafir (disbeliever) in Allaah the Mighty and Majestic, who has disbelieved with kufr which takes them out of the Religion, as is the saying of the Jahmiyyah and the Mu`tazilah and those who follow their way.  So it (the Qur.aan) is the Speech of Allaah – its letters and its meanings; Allaah spoke with it as He wished.  So, we describe Allaah with the Attribute of His having spoken; and Al-Kalaam (Speech) is from Allaah’s Attributes which are actions (sifaatihil-fi`liyyah).  And the ‘how’ (kayfiyyah) or the manner in which He spoke with it, then in that regard we say, “Allaah knows best about that.” So, this is just like the rest of His Attributes, we have eemaan in them but we do not know how they are.  So the meaning is known but as for ‘how’, then that is unknown to us.

End of explanation of point [45]

[46] منه بدأ بلا كيفية قولًا، وأنزله على رسوله وحيًا‏.

[46]    It originated from Him as something spoken without us knowing how; and He sent it down to His Messenger as revelation.  

The Explanation – Point [46]

Meaning: that the Qur.aan descended from Allaah; Allaah spoke with it and sent it down.  It did not descend from someone else besides Him, and it did not originate from someone other than Him.  It is not as they say, that it originated from Jibreel or from the Preserved Tablet or from somewhere in mid-air.  Rather, it began from Allaah and Jibreel heard it and he conveyed it to the Prophet sallAllaahu `alayhi wa sallam as wahy (revelation) and the Prophet sallAllaahu `alayhi wa sallam, he conveyed it to the people.  And if this Qur.aan had been from the speech of humans then someone from the people would have been able to bring a soorah the like of it.  So, since they are unable to do this, then this shows that it is indeed the Speech of Allaah, the Mighty and Majestic.  He the Most High said,

And if you are in any doubt about that which We sent down to Our slave (Muhammad sallAllaahu `alayhi wa sallam), then bring a soorah like it and call your witnesses besides Allaah upon that, if you are truthful.  (Sooratul-Baqarah (2), aayah 23)

And He the One free from all imperfections and the Most High said,

Or do they say, “He forged it”?  Say, “Then bring ten soorahs which are forged like it.” (Soorah Hood (11), aayah 13)

So, Allaah rendered them incapable of doing that, even though they were Arabs and eloquent in the language.  And the Qur.aan is in the language of the Arabs and is in the letters which they spoke with, and they were eager to oppose the Messenger sallAllaahu `alayhi wa sallam; and if it was within their ability to resist and oppose this Qur.aan, they would not have saved any efforts to do so.  So when they were unable to do that, then this shows that it is indeed the Speech of Allaah, which is not approached by falsehood from in front nor from behind.

End of explanation of point [46]

[47] وصدّقه المؤمنون على ذلك حقًا‏.

[47]    And the believers attest to it as being the Truth upon that basis. 

The Explanation – Point [47]

So those who have eemaan (truly believe) in Allaah and His Messenger, they believe that the Qur.aan is the Speech of Allaah, the Mighty and Majestic, and that Muhammad sallAllaahu `alayhi wa sallam was just one who conveyed (the Message) from Allaah.

And as for the saying of Allaah, the Mighty and Majestic,

Indeed, it is the Speech brought by an honourable Messenger (Jibreel `alayhis-salaam) possessing the strength to do whatever duty he is given; high in status with the Lord of the Tremendous Throne. (Sooratut-Takweer (81), aayaat 19-20)

So what is meant by its being ascribed to Jibreel, is from the aspect of conveying; since it is not possible that this Qur.aan is from the Speech of Allaah and from the speech of Jibreel.  Speech does not come except from one; so it is not possible to describe it as being the Speech of more than one.  And its being ascribed to Allaah is haqeeqiyyah (true and real) and as for its being ascribed to Jibreel, then (it is) from the aspect of conveying it (tableegh – تبليغ).  And in another aayah,

Indeed it is Speech conveyed by an honourable Messenger and it is not the speech of a poet; little it is that you believe. (Sooratul-Haaqqah (69), aayaat 40-41)

Meaning: Muhammad sallAllaahu `alayhi wa sallam.  So its being ascribed to him is an ascription of conveying (tableegh).  So He, the One free of all imperfections, sometimes ascribes it to Himself, and sometimes to Jibreel and sometimes to Muhammad (sallAllaahu `alayhi wa sallam).  And one and the same speech cannot have been spoken by more than one.  So therefore, its being ascribed to Allaah is an ascription with regard to its origin and that it is His Speech, and its being ascribed to Jibreel and Muhammad is an ascription of conveying.

End of explanation of point [47] [1]

[1] Translator’s Side Point: In his larger explanation, Ibn Abil-`Izz goes into great detail in explaining these points and if you want to see the beauty of the saying of the people of Truth about the Qur.aan being the Speech of Allaah: that it originated from Him, He spoke with it and its Letters and Meanings are from His Speech; then if you read the explanation and his inclusion of eight (8) sayings of the people of deviation, then you will further see the beauty of this speech.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 66-68 (Points 45-47)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 27th December 2004

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

• The Qur.aan is the Speech of Allaah and it originated from Him; it is not created.
• One who says that Jibreel took it from the Preserved Tablet has disbelieved with kufr which takes him out of the religion.
• It originated from Allaah as something spoken without us knowing how; and He sent it down to His Messenger as revelation.
• If the Qur.aan was from the speech of humans then someone would have been able to bring a soorah the like of it. But they cannot; so this shows that it is indeed the Speech of Allaah.
• Jibreel and Muhammad `alayhimas-salaam were just Messengers who conveyed the Message (Qur.aan) from Allaah.
• The same speech cannot have been spoken by more than one.
• When Allaah mentions: “…Speech brought by an honorable Messenger” and “…Speech conveyed by an honorable Messenger”, this ascription to Jibreel and Muhammad `alayhimas-salaam is an ascription of conveying and not of having originally spoken with the Speech.

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Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 16

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]    And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.

—

The Explanation – Point [58][1]

Ar-ru’yah (الرؤية – the seeing) means: the believers seeing their Lord, the Perfect and Most High; because the believers will see their Lord, the Perfect and Most High, in the Hereafter. They will see Him openly – with their eyes, just as they see the moon on the night when it is full and just as they see the sun bright and clear when there is no cloud-cover to hide it; just as the chosen Prophet (Al-Mustafaa) sallAllaahu `alayhi wa sallam informed about in the authentic mutawaatir ahaadeeth from him, `alayhis–salaatu was-salaam.[2] So therefore, the author said, “The seeing (ar-ru.yah) is true” meaning: it is affirmed by the Book and the Sunnah and the ijmaa` (consensus) of the people of the Sunnah and the Jamaa`ah from the Salaf (predecessors) and from the Khalaf (later peoples). Nobody disagrees about that except for the mubtadi`ah (innovators) and the people of the deviant ways.[3]

So the believers will see their Lord, the Perfect and Most High, just as He the Perfect said,

On that Day (the Day of Resurrection) some faces would be radiant, looking at their Lord.
(Sooratul-Qiyaamah (75), aayaat 22-23)

They are the faces of the believers. As for (the word in the first aayah) ‘naadirah’ (ناضرة – radiant), meaning: from an-nadrah (النضرة) which means brilliance and beauty.

You will recognize upon their faces the radiance of bliss.
(Sooratul-Mutaffifeen (83), aayah 24)

And as for (the second aayah) ‘nazirah’ (ناظرة) then it means looking with the eyes. You say: “nazartu ilaa kadhaa” (نظرت إلى كذا) – “I looked upon such and such” when you mean: “I saw it” (أبصرته) – absartuh. The term ‘an-nazar’ (النظر) has different usages in the Book of Allaah, the Mighty and Majestic. (Firstly), if it is used with the term ‘ilaa’ (إلى) meaning ‘towards’ or ‘to’ then it means: seeing with the eyes.

Will they not look upon the camels at how they have been created and at the sky and how it has been raised?  (Sooratul-Ghaashiyah (88), aayaat 17-18)

Meaning: Will they not look with their eyes at these amazing parts of the creation which prove the Power and Ability of Allaah the Mighty and Majestic. And in this aayah,

Looking at their Lord (Sooratul-Qiyaamah (75), aayaat 23)

Using the term ‘ilaa’ (إلى).

And when ‘an-nazar’ (النظر) is used on its own without any intermediate particle, then it means: halting and waiting.

On the Day when the male and female hypocrites will say to those who believe, “Wait for us so that we can acquire some of your light.” (Sooratul-Hadeed (57), aayah 13)

Meaning: Wait for us so we can derive some light from your light; because the hypocrites, their lights will be extinguished, and Allaah’s Refuge is sought; so they will remain in darkness. So therefore, they will seek from the believers to wait for them until they can take some light from their light. And His Saying, He the Most High,

Do they but await that Allaah should come to them? (Sooratul-Baqarah (2), aayah 210)

Meaning: They do not await except the coming of the Lord on the Day of Resurrection, to carry out judgment between His slaves.

And when ‘an-nazar’ (النظر) – ‘looking’ is used with the particle ‘fee’ (في) – ‘into’, then it carries the meaning of ‘reflecting and considering’, just as Allaah the Most High said,

Will they not reflect upon the Dominion of the heavens and the earth. (Sooratul-A`raaf (7), aayah 185)

Meaning: reflect upon those things created by Allaah in the heavens and upon the earth and take this as a proof for the Power and Ability of Allaah, the Creator, He the Perfect and Most High; and of His being deserving of all worship.

So in summary, ‘an-nazar’ (النظر) here is used with the particle ‘ilaa’ (إلى) – ‘at’ and its meaning is: (‘looking at’) seeing and seeing with the eyes.

And He the Perfect and Most High said,

For those who did well in the world, there will be the finest reward and an increase. (Soorah Yoonus (10), aayah 26)

The Prophet sallAllaahu `alayhi wa sallam himself, explained the term ‘al-husnaa’ (الحسنى – the finest) to mean Paradise; and he explained ‘az-ziyaadah’ (الزيادة – the increase) to mean looking at the Honorable Face of Allaah. And this occurs in Saheeh Muslim.[4]

And He the Most High said,

Those who are dutiful to Allaah will have whatever they wished in Paradise and we have something extra for them. (Soorah Qaaf (50), aayah 35)

‘Al-mazeed’ (المزيد – something extra): it is looking at the Honorable Face of Allaah.

And He the Most High said about the unbelievers,

But no! On that Day the unbelievers will be blocked and screened away from their Lord.
(Sooratul-Mutaffifeen (83), aayah 15)

So if the unbelievers are screened away from Allaah, not seeing Him because they disbelieved in this world, so then they will be screened and prevented from looking upon Him on the Day of Resurrection. And this is the greatest deprivation and the greatest punishment; and Allaah’s Refuge is sought. So the aayah proves that the believers would not be blocked and screened away from Allaah on the Day of Resurrection and that they will indeed look upon Him in the Hereafter; because they believed in Him in this world, not having seen Him. Rather, they took as proof for Him, He the Perfect, His Signs and His Messages (sent to His Messengers). So therefore, Allaah will honour them with looking upon Him on the Day of Resurrection.

And looking upon the Face of Allaah, the Mighty and Majestic, is the greatest bliss in Paradise. This is the position of the Ahlus-Sunnah wal-Jamaa`ah and these are some of their proofs from the Qur.aan.

As for their proofs from the Sunnah then they are very many; indeed they reach the level of mutwaatir (being reported by a very large number of people at every stage of transmission – from the Companions, Taabi`een and every level thereon), as was said by the great scholar Ibnul-Qayyim in his valuable book Haadiyul-Arwaah ilaa Bilaadil-Afraah (حادي الأرواح إلى بلاد الأفراح) and he quoted the ahaadeeth reported about seeing Allaah (by the believers on the Day of Resurrection) and that they reach the level of being mutawaatir.

And from them is his saying `alayhis–salaatu was-salaam,

إنكم سترون ربكم يوم القيامة، كما ترون القمر ليلة البدر، وكما ترون الشمس صحوًا ليس دونـها سحاب، لا تُضامون في رؤيته – أو:‏ لا تَضامُّون في رؤيته

“You will certainly see your Lord on the Day of Resurrection, just as you see the Moon on the night when it is full and just as you see the Sun – bright and clear, not being covered over by clouds; and you will not be put to trouble in seeing Him – or you will not have to rush and crowd together to see Him.” [5]

Meaning: You will not have to scramble and crowd to see Allaah, the Mighty and Majestic, because every single one will see the Lord, each person remaining at his place without any crowding or scrambling, just as the people see the Sun and the Moon without having to scramble and crowd. Usually if there is something upon the earth which is hidden, then the people have to scramble to get to see it. However, if it is something raised up like the Sun and the Moon, then they do not have to crowd and scramble to see it; everyone can see it while he still remains at his place. And if this is the case with regard to something created, the Sun and the Moon, then how about the Creator, the Perfect and Most High?

Point [58] to be continued inshaa. Allaah

Footnotes:

[1] Translator’s Side Point: In the larger explanation of Ibn Abil-`Izz, Ibn Abil-`Izz said with regard to this point, “This matter is one of the noblest matters from the principles of the religion and from the most tremendous of them. And it is the limit which those people who strive, strive for, and those people who vie, vie for. And those will be deprived, those who are screened away from their Lord; they will be truly deprived – those who are turned away from His Door.”

[2] (One of these hadeeth) from Jareer ibn `Abdillaah al-Bajalee radiyAllaahu `anh who said,

كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَظَرَ إِلَى الْقَمَرِ لَيْلَة يَعْنِي الْبَدْرَ فَقَالَ إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لَا تُضَامُّونَ فِي رُؤْيَتِهِ

“We were the Prophet sallAllaahu `alayhi wa sallam and he looked at the Moon on the night when it was full and he said, ‘You will certainly see your Lord, just as you see this Moon; you will not be put to trouble in seeing Him’.”

Hadeeth reported by Al-Bukhaaree as hadeeth 554 and by Muslim.

Translator’s Side Point: Some of the explainers make the point that this hadeeth affirms seeing Allaah truly and really, just as we truly and really see the Moon and the Sun.

[3] Translator’s Side Point: Ibn Abil-`Izz mentions who they are. He said, “The ones who disagree and differ about seeing, they are the Jahmiyyah and the Mu`tazilah and those who follow them from the Khawaarij and the Imaamiyyah (the Shee`ah). And their saying is false and futile and it is rejected by the Book and the Sunnah.”

[4] Muslim reports it as hadeeth 181, in the Book of Eemaan in Saheeh Muslim, and also reported by At-Tirmidhee.

[5] Hadeeth reported by Al-Bukhaaree from a hadeeth of Aboo Hurayrah radiyAllaahu `anh, as hadeeth 554, 806 and 7434, and also by Muslim who reports it with the wording: تضارون (you will not cause harm to anyone to see Him.)

Listen to the Part 02 of this lecture Here :
Deviance of those who negate the Ru’yah (’Seeing Allaah’ by the people of Paradise) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Please listen to the Part 01 of this Lecture @ ‘Seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be 

Aqeedah Tahawiyyah : Lesson 17

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]     And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.

—

The Explanation – Point [58] (continued from Lesson 16)

No one denies ar-ru.yah (seeing Allaah) except the people of innovation such as the Jahmiyyah and the Mu`tazilah – those who negate the ru.yah (that Allaah will be seen by the believers). They say: This (affirming seeing Allaah) would necessitate that Allaah is in a direction (جهة – jihah). And it is their view that Allaah is not in a direction; and in their view He is not within the creation, nor is He outside it, nor is He above, nor is He below, nor is He to the right, nor is He to the justify; He is not in any direction. And the meaning of this is that He does not exist, High and Exalted is Allaah above what they say.  So, they deny seeing Allaah because of this futile opinion.

As for the Ashaa`irah, when they were not able to deny the proofs from the Book and the Sunnah then they affirmed seeing Allaah, but they said: He will be seen, but not in any direction. And this is an amazing contradiction! Because, there is nothing that is seen which is not in a direction; and therefore the Mu`tazilah refuted them for this because it is something impossible. Whereas the Ahlus-Sunnah (the people of the Sunnah), they say: He the Perfect and Most High will be seen and He is in the direction of al-`uloo (العلو – being elevated) and above them. Because the term ‘al-jihah’ (الجهة – direction), if what is meant by it is a direction within the creation, then in that sense Allaah is not in any such direction because Allaah is not incarnate within His creation, He the Perfect and Most High.

And if what is meant by it, is that He is Exalted and above all of the creation then this is something confirmed for Allaah, the Mighty and Majestic. So, Allaah is indeed Exalted and High above the heavens. So the term ‘al-jihah’ (direction) is neither affirmed nor denied directly in text. However, it can be spoken of with the previous details.[1]

And the meaning of “…without their encompassing Him and without saying how”: They cannot encompass Allaah the Mighty and Majestic; they will see Him, He the Perfect, but not encompass Him. And Allaah is Azeem (عظيم – Tremendous); it is not possible that He can be encompassed. He the Perfect said,

And they do not encompass Him in Knowledge (Soorah TaaHaa (20), aayah 110)

He, the Majestic and Most High said,

Sight cannot grasp Him (Sooratul-An`aam (6), aayah 103)

Meaning: sight cannot encompass Him; it doesn’t mean that He cannot be seen, because Allaah the Perfect and Most High did not say, “Sight will not see Him (لا تراه الأبصار).” Rather, He said, “Sight will not grasp Him.” So, reaching and grasping is something and ar-ru.yah (seeing) is something else. So sight will see Him, He the Perfect, but not encompass Him. So this contains a refutation of those who seek to use this aayah as a proof to deny ar-ru.yah (that Allaah will be seen) – those who say that seeing Allaah is not possible, saying: because Allaah said, “Sight will not encompass Him.” So we say to them: You do not know the meaning of:

Sight does not encompass Him; rather, He encompasses all Sight  (Sooratul-An`aam (6), aayah 103)

So the aayah, “Sight does not encompass Him; rather, He encompasses all Sight,” its meaning is: He will not be encompassed by that. It doesn’t mean that He won’t be seen; and He the Perfect did not say: “Sight will not see Him.”

And they also use as evidence, saying: Moosaa `alayhis-salaam said,

“O my Lord, show me Yourself, let me look upon You.” So He said, “You will not see Me.”
(Sooratul-A`raaf (7), aayah 143)

(They say) this is a proof negating ar-ru’yah (seeing Allaah).

So we say to them: This refers to this world because Moosaa asked for that in this world and no one will see Allaah in this world – neither any Prophet nor anyone else. But as for in the Hereafter, then the believers will certainly see their Lord. And the conditions in the world are not the same as the conditions in the Hereafter. So the people in this world are weak in their bodies and weak in their senses; they are not able to see Allaah the Mighty and Majestic. But as for in the Hereafter, then Allaah will give them the ability by which they will be able to see their Lord, the Majestic and Most High, (He would give this) as an honour for them.

Therefore, when Moosaa asked his Lord in this aayah,

He said, “You will not see Me; however, look at the mountain and if it remains in its place then you shall see Me.” So when his Lord manifested Himself to the mountain, He caused it to shatter to dust. (Sooratul-A`raaf (7), aayah 143)

The mountain shattered and turned to dust; and the mountain is inanimate and solid, so how about the created being who is composed of flesh and blood and bones? He is not able to see Allaah in the world.

And this question that Moosaa asked, to see Allaah, is a proof that it is permissible to see Him and possible (to see Him); because Moosaa would not ask his Lord for anything which is not permissible. Rather, he asked Him for something which is permissible; but, it would not occur in this world. So therefore, Allaah the Perfect said, “You will not see Me,” and He did not say “I cannot be seen.”

So Allaah will indeed be seen in the Hereafter,[2] and those who have the most right to this seeing (ar-ru.yah) are the Prophets.

And his saying, “And we do not say how this will be” meaning: it is not to be said, “How will they see Allaah?” because this is just like the rest of the Attributes of Allaah the Mighty and Majestic – we do not know how they are. So, we have eemaan in them (we believe in them) and we know their meaning and we affirm them. However, the kayfiyyah (كيفية– how they are) is unknown; we do not know it. So Allaah knows better about that, He the Perfect.

 End of explanation of point [58] 

[59]     Just as is stated by the Book of our Lord: “On that Day some faces will be radiant, shining, looking at their Lord.” (Sooratul-Qiyaamah (75) aayaat 22-3).

The Explanation – Point [59]

This clearly states that it is looking upon Allaah with sight since the term for ‘looking’ is used with ilaa (إلى – the particle ‘towards’). So its meaning is ‘looking with sight’. Whereas the Mu`tazilah, they say: ﭽ ﭝ  ﭞﭼ ‘ilaa’ (إلى) here is a plural and it means ‘blessings’; so (they say) it means: ‘they will be looking at the Blessings of their Lord’ and this is foolish delusion which people of intellect would laugh at since a particle doesn’t become plural.

End of explanation of point [59]

[60] وتَفْسيرُهُ عَلى ما أرادَهُ اللهُ تَعالَى وَعَلِمَه‏‏‏.

[60]     And its explanation is as Allaah the Most High, wanted and knew.

The Explanation – Point [60]

Meaning, the explanation of:

Looking upon their Lord (Sooratul-Qiyaamah (75), aayah 23)

Meaning: (its explanation) is just as Allaah the Mighty and Majestic wanted, and that is that it means ‘seeing with sight’. Its explanation is not as the innovators want.

End of explanation of point [60]

[61] وكلُّ ما جاءَ في ذَلِكَ مِنَ الحديثِ الصَّحيحِ عَنِ الرسولِ صلَّى الله عليه وآله وسلَّم فهو كما قال‏‏‏‏.

[61]     And every authentic hadeeth reported from the Messenger, sallAllaahu `alayhi wa aalihi wa sallam (may Allaah extol him and his true followers and grant him perfect peace and security), then it is just as he said.

The Explanation – Point [61]

Meaning: everything reported from the Messenger `alayhis–salaatu was-salaam affirming that Allaah will be seen, then it is true upon its reality – just the same as what occurs in the Qur.aan. It is obligatory that we have eemaan in it because it is the speech of the Messenger sallAllaahu `alayhi wa sallam which is wahy (revelation) from Allaah.

And he (the Messenger sallAllaahu `alayhi wa sallam) does not speak from his own desires; it is just revelation inspired. (Sooratun-Najm (53), aayaat 3-4)

And it (the Sunnah of the Prophet sallAllaahu `alayhi wa sallam) is called ‘the second Revelation’. And the Prophet sallAllaahu `alayhi wa sallam informed in many ahaadeeth which are mutawaatir (reported by huge numbers of people) that the believers would see their Lord on the Day of Resurrection. So therefore, it is obligatory to have eemaan in that, without tahreef (تحريف – altering the meaning) and without ta`teel (تعطيل – negating) and without tamtheel (تمثيل – likening Him to His creation) and without takyeef (تكييف – saying ‘how’).

End of explanation of point [61]

[62] وَمَعناهُ على ما أرادَ‏‏‏‏.

[62]     And its meaning is as He intended.

The Explanation – Point [62]

Meaning: as the Messenger sallAllaahu `alayhi wa sallam intended (when he said it), not as those innovators and deviants intended.

 End of explanation of point [62][3]

Footnotes:

[1] Translator’s Side Point: In Shaykh Al-`Uthaymeen’s abridgement of Al-Hamawiyyah, Talqees Al-Hamawiyyah (تلخيص الحموية) of Shaykhul-Islaam Ibn Taymiyyah, he mentioned a point right near the beginning, which was: that the people of the Sunnah in affirming Allaah’s Attributes, (first principle:)

we affirm for Allaah whatever He affirmed for Himself or whatever His Messenger sallAllaahu `alayhi wa sallam affirmed for Him, (second principle:) and we deny/negate for Allaah whatever He negated for Himself or the Prophet sallAllaahu `alayhi wa sallam negated for Him. Thirdly, where there is something that is not denied in text, nor is it affirmed in text, from those things which the people disagree about, such as the term ‘a body’ (جسم – jism) or ‘al-heez’ (being in a place) and ‘al-jihah’ (being in a direction) and the like of that, then their way (the people of the Sunnah) is at-tawaqquf – to stop and withhold with regard to its wording. So they don’t affirm its wording and they don’t deny it since it is not reported. And as for its meaning, then we ask for the detail of what is meant by it, and if we find that what is meant by it is something futile and false – something which Allaah is declared free of, then we reject it; and if what is meant by it is something true – something which is not prohibited for Allaah, then we accept it. This is their way and this is the obligatory way.

Later on in the book (page 45) he actually goes into detail about al-jihah. He mentioned that the later people brought this term up (al-jihah – direction) and he deals with it in this way i.e. if what they mean is a direction within the creation then we deny that for Allaah and if what they mean by that is that Allaah is above the heavens, then we affirm that.

[2] On the authority of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلَّا رِدَاءُ الْكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ‏

“There will be two gardens containing silver – their utensils and whatever they contain, and two gardens of gold – their utensils and whatever they contain, and nothing will be between the people in the eternal garden and their looking upon their Lord, except the cloak of rightful pride upon His Face.”

Reported by Al-Bukhaaree in the Book of Tafseer, hadeeth 4878 and 4880 and reported by Muslim in the Book of Eemaan.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah made a fairly small point on this point here. He said:

You should know that the ahaadeeth reported affirming the believers seeing their Lord on the Day of Resurrection are very many – to the extent that they reach the level of being mutawaatir as has been clearly stated by a group of the imaams. From them, the explainer (Ibn Abil-`Izz), and he mentioned some of them and then he said,

“The ahaadeeth about the ru.yah (seeing Allaah) are reported by around thirty companions and whoever acquired comprehensive knowledge of them will state with certainty that the Messenger (sallAllaahu `alayhi wa sallam) definitely said it and if I had not put it upon myself to write this book in abridged form, then I would quote more of the ahaadeeth here.”

Then he said, “The declaration that seeing Allaah the Most High will be like seeing the Sun and the Moon is not tashbeeh (تشبيه) of Allaah (causing Allaah to resemble His creation). Rather, it is a statement that the ‘act’ of seeing is like ‘that’ act of seeing – not that the One seen is like the thing which is seen. However, it does contain an evidence that Allaah is above His creation; since, can any seeing be comprehended without facing? And as for those people who say, ‘He will be seen, but not in a direction,’ then this person should look back and check his own intellect because either he is opposing obstinately his correct intellect or his intellect has got something wrong with it. Or otherwise a person saying, ‘He will be seen but He will not be in front, He will not be behind, He will not be to the right, He will not be to the justify, He will not be above and He will not be below;’ (then this is not correct) anyone who hears this, whose nature is sound, then he will reject it.”

Then Shaykh Al-Albaanee said:

“I say: And as for His, He the Most High, being seen in this world, then the Messenger of Allaah sallAllaahu `alayhi wa sallam said in the authentic hadeeth that none of us will see Him until he dies. Hadeeth reported by Muslim. And as for him `alayhis–salaatu was-salaam, then there is nothing reported to affirm that he even saw his Lord. Indeed, there is something authentic from him which indicates a denial of this because when he was asked about this he said,

نور، أنى أراه

Meaning:   “Light, how could I see Him”

And along with this, the noble lady `Aa.ishah (radiyAllaahu `anhaa) clearly denied this (that the Prophet sallAllaahu `alayhi wa sallam saw his Lord) as occurs in the two Saheeh’s; and that is the basic principle which we cling to.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 76-80 (Point 58-62)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 17^th January, 2005

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

• ru’yah is not denied except by the people of innovation
• Explanation of the term ‘al-jihah’ (direction) with regard to Allaah, the Most High
• Correct meaning of the aayah “Sight cannot grasp Him”
• Arguments used by those who deny ruyah
• ruyah is like the rest of the Attributes – we affirm it but do not ask ‘how’ it is
• Seeing Allaah will be with one’s sight (in the Hereafter)
• The hadeeth regarding the ru‘yah are true upon its reality

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

[12]    He is the Independent Sustainer of everything, who does not sleep. 

—

The Explanation – Point [12]

(So the word) القيوم (Al-Qayyoom – The Independent Sustainer of everything) is: the One who independently exists by Himself and the One who sustains everything; the One who independently exists and has no need of anything; the One who is independent of everything and the One who sustains everything else.  Everything else is in a state of poverty and need of Him and needs to be sustained by Him, He the Perfect and Most High.  So if it were not that Allaah sustains the heavens and the earth and all of the creation then they would all be destroyed and pass away.  But however, Allaah sustains them and guards them and provides for them – giving them whatever would benefit them.

So the whole of the creation is in need of Him.

Indeed Allaah holds the heavens and the earth so that they do not move away from their places, and if they were to move away from their places, there is no one that could hold them after Him.

(Sooratul-Faatir (35), aayah 41)

 End of explanation of point [12][1]  

[1] Translator’s side point: From the explanation of Ibn Abil-`Izz rahimahullaah, he says with regards to these two Names – Al-Hayy (that Allaah is Ever-living) and Al-Qayyoom (that Allaah is the Independent One who sustains everything):

So these two Names, all of the rest of Allaah’s Perfect Names return back and pivot around these two.  And all the meanings of the other Names refer back to these two.  Because the first, Al-Hayaat – the attribute of life, it necessitates for Him all the attributes of perfection; so no attribute will be missing from His attribute of life except due to weakness in that life.  So since the Life of Allaah, the Most High, is the most perfect and complete life, then affirming it means affirmation of every attribute of perfection for Him.  As for the name Al-Qayyoom, then this includes the perfection of Allaah’s Independence and the perfection of His Power since He is the One who independently exists and has no need of anyone else in any sense; and He is the one Who supports and sustains everything else; and there is no establishment for anything except if He establishes it.  So these two Names gather completely the rest of the Names.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 20^th September 2004

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

         والميثاقُ الذي أخَذَهُ اللهُ تعالَى مِنْ آدمَ وذُريَّتِهِ حَقٌّ‏‏‏‏‏.

[85] And the covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants, is true.

—

The Explanation – Point [85]

The meethaaq (ميثاق – covenant) which Allaah, the Most High, took from Aadam and his descendants, that they would worship Him and not associate anything in worship along with Him, this is true. Just as occurs in the hadeeth that the Prophet sallAllaahu `alayhi wa sallam informed us, that Allaah extracted the descendants of Aadam from his back, and they were like tiny red ants, and He caused them to bear witness upon themselves to His Unity. And He took their meethaaq (covenant) that they would worship Him, and not associate anything in worship along with Him.[1] So we have eemaan (true faith) in this. However, this agreement and covenant is not sufficient (in itself). Rather, it was essential along with it, to send the Messengers. So therefore, Allaah sent the Messengers. And if this had been sufficient alone, then Allaah would not have sent the Messengers. However, He sent the Messengers in order to remind by means of them, and to call the people to what is contained in it.

And as for His saying, He, the Most High,

 And remember when your Lord took out from the descendants of Aadam, their offspring.
(Sooratul-A`raaf (7), aayah 172)

Some of the people of Tafseer (explainers of the Qur·aan), they hold that this refers to the agreement and the covenant which Allaah took from the descendants of Aadam; but that is not the case. Rather, it is something else. And Allaah says,

“From their backs” and He did not say, “…from the back of Aadam”. And the completion of the aayah is,

And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!”
(Sooratul-A`raaf (7), aayah 172)

And some of the scholars say the meaning of this is: the fitrah (الفطرة – the inborn nature) which Allaah created them upon, and the signs within the creation which Allaah set up; so that from them, they should know and be aware of their Lord.

So Allaah, the Perfect, created them upon the nature of tawheed and upon Islaam.[2]

And set your face straight upon the Religion, turning away from shirk, which is the inborn way upon which Allaah created all of the people. (Sooratur-Room (30), aayah 30)

And that (natural inborn way upon which Allaah created the people) is the religion of Islaam and the religion of tawheed. So, Islaam means: the tawheed which the Messengers came with. And that means: worshipping Allaah alone, and associating no partner with Him; and that is the straight and true Religion.

Yet, along with this, He set up evidences proving His Lordship, from that which they witness in themselves with regard to the amazing way in which they have been created and in the amazing signs which are a proof for the Creator, He the Perfect and Most High. And likewise, He set up for them, in front of them, in the heavens and the earth and in the created beings, that which is a proof for the Creator. For indeed these created things must have a Creator; they could not have just appeared or come about without a Creator.

Is it that they were created by nothing, or are they the ones who created? Or did they create the heavens and the earth? No, they do not have certainty. (Sooratut–Toor (52), aayaat 35-36)[3]

                فيا عجبًا كيف يعصى الإله             أم كيف يجحده الجاحد

                وفي كل شيء له آيـــة                     تدل على أنه واحـــد

So how amazing – how can the One deserving of all worship be disobeyed

                                    Or how can the obstinate denier deny Him

                        When every single thing contains an evidence for Him

Proving that He is One!

So everything in front of you proves the Unity of Allaah and bears witness that He is alone in having created all these created things.

Those things which you call upon besides Allaah could never create a fly, even if they gathered together to do it. (Sooratul-Hajj (22), aayah 73)

So, the Creator is Allaah, the Perfect. No one creates along with Him. So therefore, how can something else besides Him be worshipped, from those things which do not create and do not provide provision, and do not possess the ability to bring benefit for themselves nor harm?! So the meaning of the aayah:

وَإِذْ أَخَذَ رَبُّكَ

 (Sooratul-A`raaf (7), aayah 172)

The ‘witnessing’ of this aayah refers to the witness of the correct inborn nature, and the witness of the created beings to the Unity of Allaah, the Perfect and Most High. And there is no possibility for anyone to have an excuse on the Day of Resurrection, and therefore say,

We were unaware of this
(Sooratul-A`raaf (7), aayah 172)

So, using blind-following of others is not correct in the face of decisive proofs and clear evidences.

End of explanation of point [85][4]

Footnotes:

[1] From Ibn `Abbaas radiyAllaahu `anhumaa, from the Prophet sallAllaahu `alayhi wa sallam, that he said,

“Allaah took the covenant (meethaaq) from the back of Aadam `alayhis-salaam at Na`maan – meaning `Arafah – so He took out from his backbone every one of his descendants whom He was going to produce, and spread them out in front of Him, then He spoke to them and said, ‘Am I not your Lord?’ So they said, ‘Yes, indeed we bear witness…’ the aayaat until ‘…those who call upon other than Allaah’.” (Sooratul-`Araaf (7), 172-173).”

 This hadeeth is reported by Ahmad and Al-Haakim and he declared it authentic, and Adh–Dhahabee agreed and Al-Haythamee said, “Its narrators are those of the Saheeh” and its chain of narration was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad, and the hadeeth was declared authentic by Shaykh Al-Albaanee in As–Saheehah, no. 1623.

[2] From Aboo Hurayrah radiyAllaahu `anh, who said, “The Prophet sallAllaahu `alayhi wa sallam said,

‘There is no child who is born except that he is born upon the fitrah (natural way of Islaam). And then his parents turn him into a Jew or a Christian or a Magian. It is just like when an animal gives birth to a baby animal – do you find it mutilated?’” Then Aboo Hurayrah recited the aayah,

The natural way upon which Allaah created the people. 
(Sooratur-Room (30), aayah 30)

The hadeeth is reported by Al-Bukhaaree as hadeeth 1358.

[3] Translator’s Side Point: Regarding these aayaat, the great Mufassir, Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee, points out the way in which these aayaat are an evidence (in his Tafseer) and he said:

This is evidence upon them, using an affair which does not enable them (those who deny Allaah) to do anything except to submit to the truth, or to depart from what is necessitated by the intellect and the Religion. An explanation of that is to say that those people who deny Allaah’s sole right to worship, and who deny His Messenger, that this necessitates their denying that Allaah created them. And it is confirmed in the intellect, along with the Legislation, that the affair cannot escape one of three affairs: either they were created by nothing, meaning that they have no Creator who created them; rather, they came about not having been brought into existence, and having nothing that brought them into existence; this is something impossible. Or, they are the creators of themselves, and this is also impossible because it cannot be imagined that something has produced itself. So, when these two affairs are nullified and are clearly impossible, then the third matter becomes certain – that it is Allaah who created them. And when that becomes certain, then it becomes known that Allaah, the Most High, He is therefore, the One alone who deserves to be worshipped and that He is the One for whom worship is right and befitting, and it is not right or befitting for anyone besides Him, He the Most High.

[4] Translator’s Side Point: Shaykh Al-Fawzaan hafizahullaah takes the view of those who explain the aayah (And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!” – Al-A`raaf (7), aayah 172) to refer to the inborn nature that Allaah has placed in the people, and that it doesn’t refer to the taking out of the souls of the descendants of Aadam from him and their being verbally asked to bear witness. As he indicated, there are some people who held that (view). In that regard, Shaykh Al-Albaanee rahimahullaah, was one of those who held the other view – that the aayah from Sooratul-A`raaf and the hadeeth and this meethaaq is one and the same thing. Shaykh Al-Albaanee refutes those who disagree with that, and you will find it in As–Saheehah, Volume 4, pages 161-162 thereabouts, under hadeeth 1623. Part of what he mentions, is that he says:

Ibn Al-Anbaaree said, “The position of the people of Hadeeth and the major ones from the people of knowledge, hold that this aayah means that Allaah took out the descendants of Aadam from his back and then from the backs of his descendants. And they were in the form of little ants and then He took from them the covenant (meethaaq) that He is their Creator and that they are created beings. So they bore witness to that and accepted it, and this was after intellect had been given to them which enabled them to understand what was presented to them – just as happened to the mountain when it was addressed – intellect was given to it, and the camel when it prostrated, and the palm tree when it was heard.”

Just as he (Ibn Al-Anbaaree) quoted from Ishaaq ibn Raahawayh, that he said, “The people of knowledge agreed that Allaah created the souls before the bodies and that He caused them to speak and bear witness.”

Then, Shaykh Al-Albaanee goes on to explain that there is no contradiction between this aayah from Sooratul-A`raaf and between the hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa, and there is no reason that we should take it to be anything except what is apparent from it – that it refers to Allaah extracting the descendants of Aadam from his back and causing them to bear witness to this covenant.

Likewise, there is also mention by Al-Haafiz Al-Hakamee in Ma`aarij Al-Qabool (معارج القبول). He mentioned the same thing as well – that there is no contradiction between these two. And Al-Haafiz Al-Hakamee mentioned that the covenants are actually three (3) covenants. The first covenant is when the people were taken from the back of Aadam and they bore witness to His Unity, and to the fact that none has the right to be worshipped besides Him. Then the second covenant that he mentions, is the fitrah – as was referred to in the aayah from Sooratur-Room. And the third covenant is what the Messengers came with – that Allaah sent the Messengers ordering the people and commanding the people to worship Allaah alone; and that third one is what establishes Allaah’s proof upon the creation. Then Al-Haafiz Al-Hakamee said, “So there is no contraction between any of these; rather, they are all confirmed by the Book and the Sunnah.” And he mentioned, “And as for the saying that this aayah from Sooratul-A`raaf refers to the covenant, and that the descendants of Aadam were taken from his back and bore witness, then that was the saying of the great majority of the people of Tafseer (rahimahumullaah).” Wallaahu A`lam.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

حي لا يموت

[Point #11]    He (Allaah) is the Living One who does not die.

https://soundcloud.com/abdurrahmanorg/allaah-is-al-hayy-the-living-one-who-does-not-die-dawud-burbank
—

The Explanation – Point [11]

His Life is a complete and perfect life which does not suffer from any deficiency nor any sleep.

Allaah, none has the right to be worshipped except Him, the Ever-Living One, the Independent Sustainer of all.  Neither sleep nor slumber takes hold of Him. (Sooratul-Baqarah (2), aayah 255)

And place reliance upon the Ever-Living One Who does not die. (Sooratul-Furqaan (25), aayah 58)

So, He negates for Himself as-sinah (السِنة – slumber) and that means light sleep and (He negates for Himself) an-nawm (النوم) which is deep sleep.[1] And He negated for Himself al-mawt (الموت – death) because of the completeness and perfection of His Life, He the Perfect and Most High.[2]

And sleep and slumber and death, these are deficiencies in life and these are attributes to be found in the creation; and the life of the creation is deficient because he sleeps and he dies.

So sleeping is a part of completeness with regard to the creation but it is a deficiency with regard to the Creator; because a person who cannot sleep they have an affliction affecting their health.  So this shows the difference and the distinction between the Attributes of the Creator and the attributes of the creation.  And as for the two Names: الحي (Al-Hayy – The Ever-living) and القيوم (Al-Qayyoom –and the independent Sustainer of all), then these are two attributes taken from the statement of Allaah the Most High,

Allaah, none has the right to be worshipped except Him, He is the Ever-living, the independent Sustainer of all (Sooratul-Baqarah (2), aayah 255)

So Al-Hayy, the Ever-living means the One who has complete and perfect life and Al-Qayyoom is a word in intensive form.

End of explanation of point [11] 

Footnotes

[1] From Aboo Moosaa radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu alayhi wa sallam stood amongst us with five sayings; so he said, “Allaah the Mighty and Majestic does not sleep and it is not befitting for Him that He should sleep…” the hadeeth.  Reported by Muslim in the book of Eemaan.

[2] From Ibn `Abbaas radiyAllaahu `anhumaa that the Messenger of Allaah sallAllaahu alayhi wa sallam used to say,

اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ،

لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ

“O Allaah, to You I have surrendered and in You I have truly believed and upon You I have placed my reliance and to You I turn and with Your Aid I dispute.  O Allaah, I seek refuge in Your Might; none has the right to be worshipped except You; I seek Your Refuge from Your misguiding me.  You are the Ever-living One Who does not die whereas jinn and mankind die.”  Reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Read the Related Post:

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 02

[Point 2] نقول في توحيد الله معتقدين بتوفيق الله‏:‏ إن الله واحدٌ لا شريك له‏.‏

 We say with regard to the tawheed of Allaah, holding as our creed and belief, due to the tawfeeq (guidance, correctness) granted by Allaah, that: Allaah is One, having no partner

https://soundcloud.com/abdurrahmanorg/the-denial-of-any-partner-for-allaah-will-not-be-complete-except-by-negating-3-types-of-shirk
—

[1] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding the last phrase “having no partner” – denial of any partner for Allaah the Most High will not be complete except by negating/denying three types of shirk.

Firstly: By denying shirk in Allaah’s Lordship; which is to believe that there is another creator along with Allaah, He the Perfect and Most High, as is the belief of the Magians – those who say that evil has a creator besides Allaah the Perfect. And this type of shirk is something very rare in this Ummah and all praise is for Allaah, even though the saying of the Mu`tazilah is very close to it – their saying that evil is the creation of the person; and this fact is indicated by the saying of the Prophet sallAllaahu `alayhi wa sallam,

القدرية مجوس هذه الأمة

“The Qadariyyah are the Magians of this Ummah…” the hadeeth.

Secondly: It is shirk with regard to worship; which is, that a person worships someone along with Allaah – someone from the prophets or the righteous such as calling upon them for relief and calling upon them at times of hardship and so on. And this, regretfully, is present a great deal in this Ummah. And the major part of responsibility for it is borne by those shaykhs who support this type of shirk by giving it the name of tawassul (drawing closer to Allaah) calling it by other than its name!

Thirdly: Shirk with regard to Allaah’s Attributes; which is, that a person describes someone from the creation of Allaah the Most High, with some of the attributes which are particular to Allaah the Mighty and Majestic. Such as, claiming that people have knowledge of the hidden and unseen for example; and this type is widespread amongst many of the Soofees and those who are influenced by them.  For example, those who praise the Prophet sallAllaahu `alayhi wa sallam with exaggerated praise like the one who said about him in a line of poetry: “From your generosity came about the whole world and whatever it contains and from your knowledge is the knowledge of the Preserved Tablet and the knowledge of everything the Pen has written.”

So from this has come the misguidance of those dajjaals – those who claim that the see the Messenger sallAllaahu `alayhi wa sallam today whilst they are awake and that they ask him about things which are hidden – things about the secrets of the souls of people they associate with. Whereas, the Messenger sallAllaahu `alayhi wa sallam did not know such things even when he was alive; rather, he was told to say:

If I knew the hidden and unseen then I could have increased greatly in good and harm would not have touched me. (Sooratul-A`raaf (7), aayah 188)

So how could he know that after his death and after he passed on to the highest company of angels?!

So these three types of shirk, whoever negates/denies them from Allaah in his tawheed of Him and he singles out Allaah in His Self and His worship and His Attributes, then that person is the muwahhid (the person of tawheed) who is covered by the virtues particular to the people of tawheed. And whoever commits something from that shirk then to him is directed the like of the saying of Allaah the Most High,

If you commit shirk then (all of) your deeds will be rendered null and void and you will from the losers. (Sooratuz-Zumar (39), aayah 65)

So preserve this point because it is the most important thing in `aqeedah. So, there is no surprise in the fact that the author began with it. And whoever wishes to see further details then let him refer back to the explanation of this book and the books of the Shuyookhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim and Ibn `Abdil -Wahhaab and others, and those who followed upon their way.

[Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 2]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 03

[3] ولا شيء مثله‏‏

[3]  And there is nothing like Him. 

—

The Explanation – Point [3]

This is taken from the saying of Allaah, the Most High,

There is nothing like Him (Allaah) (Sooratush–Shooraa (42), aayah 11)

And also, the saying of Allaah, the Most High,

And there is none equal or comparable to Him (Allaah) (Sooratul-Ikhlaas (112), aayah 4)

And His saying, the Most High,

So do not set up any rivals for Allaah (Sooratul-Baqarah (2), aayah 22)

Meaning: those who are alike or similar to Him.

And His saying, He the Most High,

Do you know of any namesake for Him (Allaah)? [1] (Soorah Maryam (19), aayah 65)

Meaning: anyone like Him – one who can share His Name, He the Perfect and Most High. So at-tamtheel (التمثيل – there being anyone like Him) and at-tashbeeh (التشبيه – there being anyone resembling Him), both of these are negated for Allaah, the Mighty and Majestic.

So, no one from His creation resembles Him. So this is what is obligatory – that we affirm whatever Allaah has affirmed for Himself and we hold that as our creed. However, we do not hold that He resembles anyone from His creation nor do we hold that He is like his creation, He, the Perfect and Most High. So this contains a refutation of the mushabbihah – who believe that Allaah is like His creation and (they) do not differentiate between the Creator and the creation; and this is a false and futile position.

And opposite to this position, is the position of the mu`attilah (المعطلة – those who negate/deny Allaah’s attributes) – those who go beyond limits in declaring Allaah free to such an extent that they deny for Allaah that which He has affirmed for Himself with regards to Names and Attributes. Doing so, as they claim, to flee away from declaring Him to be like His creation.

So, both of these two groups go beyond the limits. The mu`attilah (those who deny His attributes) go beyond limits in tanzeeh (تنزيه – declaring Him free) and denying any likeness. Whereas, the mushabbihah (المشبهة – those who declare Allaah’s Attributes to be like those of the creation) go beyond the limit in affirmation. Whereas, the Ahlus-Sunnah wal-Jamaa`ah take the moderate and middle position. So, they affirm for Allaah whatever He affirms for Himself in accordance with what befits His Majesty, without tashbeeh (declaring His attributes to be like the attributes of the creation) and without ta`teel (تعطيل – denying His attributes), doing so in accordance with the saying of Allaah, the Most High,

There is nothing like Him, and He is the All-Hearing, the All-Seeing. (Sooratush–Shooraa (42), aayah 11)

So His saying, “There is nothing like Him” negates and denies any tashbeeh (resemblance with the creation) and His saying, “And He (Allaah) is the All-Hearing, the All-Seeing” is a negation of ta`teel (denying His attributes). So this is the position which the people of the Sunnah and the Jamaa`ah proceed upon.

So therefore, it is said,

الْمُعَطِّلُ يَعْبُدُ عَدَمًا، وَالْمُشَبِّهُ يَعْبُدُ صَنَمًا، وَالْمُوَحِّدُ يَعْبُدُ إِلَـٰهًا وَاحِدًا فَرْدًا صَمَدًا

The mu`attil (one who negates Allaah’s attributes) worships something which does not exist;

And the mushabbih (one who declares Allaah’s attributes to be like those of the creation) worships an idol;

And the muwahhid (person upon true tawheed) worships the sole One who deserves worship, the One who is Single, the Independent Lord and Master.

End of explanation of point [3][3]

Footnotes:

[1] Translator’s side point: Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee rahimahullaah said in the tafseer of this aayah that the aayah is in the form of a question and what is meant is a denial i.e. there is no namesake for Allaah.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding this point: “And there is nothing like Him”: This is one of the fundamentals from the fundamental principles of tawheed; which is, that with regard to Allaah the Most High: there is nothing like Him – neither in His Self, His Attributes and His Actions. However, the innovators and the people of ta.weel (تأويل – those who twist Allaah’s Attributes) take it as a principle by which they deny many of Allaah’s Attributes, He, the Exalted and Most High. So whenever their hearts are too constricted to believe in one of His Attributes, He, the Mighty and Majestic, then they perform ta.weel (twist that Attribute) and try and destroy it and deny it. So they deny an Attribute and they use as an evidence for what they are doing His saying,

There is nothing like Him …

Pretending to be ignorant of the end of the aayah:

… and He is the All-Hearing, the All-Seeing. (Sooratush–Shooraa (42), aayah 11)

So, this aayah gathers between declaring Him free, along with affirming His Attributes. So whoever wishes to be safe and sound in his creed then he should declare Allaah, the Most High, to be free from any resemblance to the creation, without explaining His Attributes away, and without denying His Attributes. Rather, he should affirm for Allaah the Mighty and Majestic, with regard to Attributes, everything which He has affirmed for Himself in His Book or in a hadeeth of His Prophet, without declaring that the Creator resembles the creation. This is the position of the Salaf; and the author rahimahullaah, was upon it following on from Abu Haneefah and the rest of imaams. [Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 3]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 26

[89]     والأَعمالُ بالخَواتِيمِ‏‏‏‏‏.
[89]     And deeds will be in accordance with their conclusions.

https://soundcloud.com/abdurrahmanorg/deeds-will-be-in-accordance-with-their-conclusions-dawud-burbank
—

 The Explanation – Point [89]

And deeds will be in accordance with conclusions: So a person should not allow himself to be fooled by his own deeds, even if he is the most righteous of the righteous people. Rather, he should fear that he may have an evil end (conclusion). And judgment is not passed upon anyone that he is from the people of the Fire based upon his actions because the person does not know what he will be given as is concluding deeds. And this is clarified by a hadeeth of the Prophet sallAllaahu `alayhi wa sallam, from a hadeeth of Ibn Mas`ood (radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said),

إن أحدكم يجمع خلقه في بطن أمه أربعين يوماً نطفةً، ثم يكون علقة مثل ذلك، ثم يكون مضغةً مثل ذلك، ثم يرسل إليه الملك، فينفخ فيه الروح، ويؤمر بأربع كلمات‏:‏ بكتب رزقه، وأجله، وعمله، وشقي أو سعيد‏.‏ وإن أحدكم ليعمل بعمل أهل الجنة حتى ما يكون بينه وبينها إلا ذراع، فيسبق عليه الكتاب، فيعمل بعمل أهل النار فيدخلها، وإن أحدكم ليعمل بعلم أهل النار حتى ما يكون بينه وبينها إلا ذراع، فيعمل بعمل أهل الجنة فيدخلها‏

“The creation of each one of you is brought together in his mother’s womb for forty days as a drop of fluid; then he becomes a clot for a similar period; then a piece of flesh for a similar period; and then the angel is sent to him and the soul is breathed into him.  And he (the angel) is commanded to write four things: to write his provision and his life span and his actions and whether he would be a wretched person (a person of the Hellfire) or a fortunate person (a person of Paradise). And one of you performs the actions of the people of Paradise until there is nothing between him and it except a cubit and then the writing overcomes him and he acts with the actions of the people of the Hellfire and so he enters it.  And one of you may act with the actions of the people of the Fire until there is nothing between him and it except for a cubit (a forearm’s span) and then he acts with the actions of the people of Paradise, and so he enters it.” [1]

So, therefore, a person fears having an evil end (conclusion). And judgment of having an evil conclusion is not passed upon someone since the person does not know the conclusion that will be given to him, because tawbah (repentance) wipes away whatever came before it.

Say to the unbelievers, “If they desist (from their unbelief), then whatever came before will be forgiven for them.” (Sooratul-Anfaal (8), aayah 38)

So, actions are in accordance with their conclusions (that which is final from them).  However, from the subtle kindness of Allaah, the Mighty and Majestic, towards His servants, is that whoever lives upon good, then He gives him a good conclusion; and whoever lives upon evil, then He gives him an evil conclusion. So therefore, a person should act and apply the necessary means and should have good thoughts concerning Allaah, the Mighty and Majestic.

And some people say, “I will repent before I die.” Then we say to him, “And do you know when you are going to die?” It is possible that you could die in a sudden moment such that you are not able to repent; and also, you do not know whether your repentance will be acceptable or not because repentance has conditions.

End of explanation of point [89][2]

Footnotes :

[1] Hadeeth reported by Al-Bukhaaree (no. 3208) and by Muslim (no. 2643). Reported by Al-Bukhaaree in the book: At the beginning of Creation and also in the book of Al-Qadr (Pre-decree), and by Muslim in the book of Pre-decree.

[2] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said in his notes to At–Tahaawiyyah with regard to this point: “This phrase is part of a hadeeth of Sahl ibn Sa`ad as-Saa`idee, reported by Ahmad and Al-Bukhaaree.” He mentions that he has verified it in his checking of the book As-Sunnah of Ibn Abee `Aasim. The wording of this hadeeth in Bukhaaree (no. 6493) is part of a longer hadeeth; and the relevant wording here is that the Prophet sallAllaahu `alayhi wa sallam said,

إِنَّ الْعَبْدَ لَيَعْمَلُ فِيمَا يَرَى النَّاسُ عَمَلَ أَهْل الْجَنَّةِ، وَإِنَّهُ لَمِنْ أَهْلِ النَّارِ، وَيَعْمَلُ فِيمَا يَرَى النَّاسُ عَمَلَ أَهْل النَّارِ وَهْوَ مِنْ أَهْلِ الْجَنَّةِ، وَإِنَّمَا الأَعْمَالُ بِخَوَاتِيمِهَا

“A servant may act with regard to what the people see with the actions of the people of Paradise, but in reality he is from the people of the Fire; and he may act with regard to what the people see with the actions of the people of the Fire, when he is actually from the people of Paradise. And indeed, actions are in accordance with their conclusions.”

In an earlier lesson, we mentioned that this was an explanation given by Shaykh Ibn `Uthaymeen rahimahullaah, to the hadeeth of Ibn Mas`ood that we had before.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 06

[13] خالق بلا حاجة، رازق بلا مؤنة

[13]    He is the Creator without any need, Provider without any difficulty.

—

The Explanation – Point [13]

He is the One who created the creation and He has no need of them.  Rather, He created them just so that they should worship Him.

And I did not create jinn and mankind except that they should worship Me alone. (Sooratudh–Dhaariyaat (51), aayah 56)[1]

So, He created them not because He had any need of them – that they should aid Him or assist Him or help Him, He the One free from all imperfections, or that they should defend Him.  He only created them so that they should worship Him.  And they (the people) are the ones who need that worship in order to connect themselves to Allaah and to attach themselves to their Lord.  So `ibaadah (worship) is the connection between the person and his Lord.  So it draws him closer to Allaah, and through it he attains reward from Allaah, and recompense.  So, `ibaadah (worship) is a need of the creation and it is not a need of Allaah, the Mighty and Majestic.

If you (people) disbelieve (in Allaah), you and everybody upon the earth, then Allaah is the Independent One who has no need, the One deserving of all praise. (Soorah Ibraaheem (14), aayah 8)

If you (people) disbelieve (in Allaah), then Allaah has no need of you. (Sooratuz-Zumar (39), aayah 7)

And his (the author’s) saying, “Allaah is the Provider without any difficulty”[2] meaning, He is the One who provides all the provision for His servants and that does not diminish what He has with Him.

End of explanation of point [13]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, quotes the next two aayaat which come after this one in Sooratudh–Dhaariyaat, aayaat 57 and 58:

I do not want from them any provision and I do not want that they should feed Me.  Indeed Allaah, He is the great Provider, the One possessing Power, the Strong.

(Sooratudh–Dhaariyaat (51), aayaat 57-58)

[2] Side point: Ibn Abil-`Izz rahimahullaah, quotes from the following hadeeth qudsee:

“…O my servants, were the first of you and the last of you, the human of you and the jinn of you were to stand in one place and ask of Me, and I were to give every person what he asked for, then that would not diminish anything from what I have, except as a needle would diminish the water of the sea when it is placed in it.”

Hadeeth reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 30

[118]    وهُوَ مُسْتَغْنٍ عَنِ العرشِ وما دُونَه.‏‏‏‏

[118]       And He (Allaah) has no need of the Throne and whatever is beneath it.

—

The Explanation – Point [118]

Do not imagine that the meaning of His saying, He the Most High,

 And then He (Allaah) ascended upon the Throne  (Sooratul-A`raaf (7), aayah 54)

…is that He has need of the Throne just as someone from the creation would mount something from the creation. Rather, Allaah, the Mighty and Majestic ascended upon the Throne and He has no need of the Throne, nor of whatever is beneath the Throne.

All of the created beings are in total need of Allaah.

Allaah holds the heavens and the earth so that they do not fall away from their places; and if they moved away, then none besides Him could hold them. (Soorah Faatir (35), aayah 41)

So, He (Allaah) holds and supports the Throne and He holds and supports the heavens and He holds and supports the earth and all the created beings by His Power and His Might. So, they are in need of Him and He has no need of them, He the One free of all imperfections and the Most High.

And the fact that something is above something else does not necessitate that the thing which is higher has need of the thing which is beneath. So the heavens are above the earth, and they are not in need of the earth.

End of explanation of point [118][1] 

Footnotes:

[1] Translator’s Side Point: From Shaykh Al-Albaanee rahimahullaah, he said in his small notes,

“The explainer (Ibn Abil-`Izz) rahimahullaahu ta`aalaa said, ‘The Shaykh (At–Tahaawee) rahimahullaah, mentioned this speech here having already mentioned the `Arsh (Throne) and the Kursee (Footstool); so then afterwards he mentions that He, the Perfect, has no need of the Throne and whatever is beneath the Throne, to make clear that His creating the Throne to ascend over it is not because He had any need of it; rather, for a great wisdom which was necessitated. And the fact that something above is above the thing which is beneath, does not necessitate that the lower thing contains or encompasses or carries the higher thing; nor does it mean that that thing which is higher is in need of that which is lower. So look at the heaven how it is above the earth and yet it is not in need of it.

So the Lord, the Most High is far greater and more tremendous than His ‘Highness’ should necessitate this. Rather, Allaah’s being High (His ‘Highness’) results in qualities particular to Him and in His bearing and carrying whatever is beneath, by His Power. And it necessitates the total need of the lower things for Him and the fact that He, the Perfect, has no need whatsoever of what is beneath Him. And it necessitates His encompassing everything, He the Mighty and Majestic. So He is above the Throne and He, by His Power, supports the Throne and its carriers and He has no need of the Throne. And the Throne is in need of Him and He encompasses the Throne and the Throne does not encompass Him; and He confines the Throne and it does not confine Him; and all of these things are not possible for the creation.

And those people who deny al-`uluww (Allaah’s Highness) – the people who deny His Attributes, if they only accepted this detailed explanation, then they would be guided to the correct path, and they would know that intellect is in accordance with the texts and they would be proceeding behind the proof. However, they depart from the proof so they go astray from the correct way. And the affair in that regard is just as Imaam Maalik rahimahullaah said when he was asked about the saying of Allaah, the Most High,

And then He (Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54)

…and other things, (someone asked him), “How did He ascend?’ So Imaam Maalik replied, “Istiwaa (ascending) is known and how is unknown.”’”

Translator’s Side Point: Likewise, Shaykhul-Islaam Ibn Taymiyyah in Dar· at-Ta`aarud al-`Aql wan-Naql (درء تعارض العقل والنقل) makes the same point – that it is from Allaah’s tremendous Power that He supports the Throne and whoever is carrying the Throne, and they only support the Throne because of power given to them by Allaah.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 12

وأن محمدًا عبده المصطفى، ونبيه المجتبى، ورسوله المرتضى‏

[42]     And he (sallAllaahu `alayhi wa sallam) is the last of the Prophets and the imaam (leader) of those dutiful to Allaah and the noblest of the Messengers and the beloved one of the Lord of the whole of creation.

https://soundcloud.com/abdurrahmanorg/muhammad-is-the-last-of-the-prophets-and-every-claim-to-prophethood-after-him-is-futile-unbelief
—

 The Explanation – Point [42]

These are from his attributes `alayhis–salaatu was-salaam.

خاتم الأنبياء – “The last (or seal) of the Prophets.”  The meaning of “khaatam” (خاتم – seal) is the one whom no Prophet will come after.  And the khitaam (ختام – seal) of anything is that which is placed upon it as a seal upon it so that nothing can be added to that thing and nothing can be taken away from it.  So Allaah sealed the Messengership with Muhammad sallAllaahu `alayhi wa sallam.  He the Majestic, in His Highness, said,

And Muhammad is not the father of any of your men; but rather, he is the Messenger of Allaah and the seal (last) of the Prophets. (Sooratul-Ahzaab (33), aayah 40)

So there is no need for the coming of any Prophet after him because the Qur.aan is present and the Prophetic Sunnah is present and the `ulamaa. ar-rabbaaniyoon (wise scholars who cultivate the people upon the correct way) are present – calling the people to Allaah and giving clarity to the people.  So therefore, the religion of Muhammad sallAllaahu `alayhi wa sallam will remain until the establishment of the Last Hour.  It will not be changed, and it will not be abrogated, and it will not be altered because Allaah, the One free from all imperfections, has made it suitable and fitting for every time and every place.  And as for the revealed laws of the previous Prophets, then they were temporary for their nations in particular times and then Allaah abrogated those legislated laws from before, with other legislated laws suitable for other nations.

For every people from you, we made a set of revealed laws and a clear way to proceed upon. (Sooratul-Maa.idah (5), aayah 48)

And He, the Most High said,

For every revealed Book there is a set time period (Sooratur-Ra`d (13), aayah 38)

Meaning, each Book (from the previous Books) has a set time period.

So the religion of Islaam is complete.  It does not need any Messenger after Muhammad sallAllaahu `alayhi wa sallam.  And the scholars are the inheritors of the Prophets.  So whoever holds the belief that there will come after Muhammad sallAllaahu `alayhi wa sallam any Prophet, then he is a disbeliever in Allaah, outside the fold of the religion.  And the Prophet sallAllaahu `alayhi wa sallam informed that there were going to come liars, falsely claiming Prophethood after him.  He `alayhis–salaatu was-salaam said,

سيأتي بعدي كذابون ثلاثون، كلهم يدعي أنه نبي، وأنا خاتم الأنبياء لا نبي بعدي

“There will come after me thirty great liars, each one of them claiming that he is a prophet and I am the last of the Prophets; there is no Prophet after me.” [1]

So whoever claims Prophethood, or has Prophethood claimed on his behalf, or whoever follows them, then all of them are unbelievers (kuffaar).  And the Muslims have fought against them and have declared them to be unbelievers.  And the last of those whose followers claimed that he was a Prophet in this present time was that Qaadiyaanee.  And these people (the Qaadiyaanee) are called the Ahmadees as an ascription to his name because his name was Ahmad Al-Qaadiyaanee (أحمد القادياني) and the scholars declared him to be an unbeliever (kaafir) and they repelled him from the lands of Islaam and the declared his followers to be unbelievers since this is a denial of Allaah and of His Messenger.  And their being unbelievers is by consensus of the Muslims; no one disagrees about this.

So, it is essential that the Muslim believes that he `alayhis–salaatu was-salaam is the last of the Prophets and Messengers and he is the leader of those having taqwaa (those dutiful to Allaah); meaning, that he is the single example to be followed for those who are obedient and dutiful to Allaah, the Mighty and  Majestic.

There is indeed a fine example for you in Allaah’s Messenger for whoever has hope in Allaah and in the Last Day. (Sooratul-Ahzaab (33), aayah 21)

And as for others besides the Prophet sallAllaahu `alayhi wa sallam, he is only to be followed if he himself is following the Prophet sallAllaahu `alayhi wa sallam.  And as for a person who contradicts the Messenger `alayhis–salaatu was-salaam then it is not permissible to follow him.

Say, “If you truly love Allaah then follow me, then Allaah will love you and forgive you your sins.” (Soorah Aal-`Imraan (3), aayah 31)

So there is no way towards Allaah except by following the Messenger `alayhis–salaatu was-salaam and proceeding upon his way.

As for the term: وسيد المرسلين – “And he is the noblest of the Messengers;” that is him, `alayhis–salaatu was-salaam; he is the noblest of the sons of Aadam just as he `alayhis–salaatu was-salaam said about himself,

‏أنا سيد ولد آدم ولا فخر

“I am the noblest of the sons of Aadam, and that is not boasting.” [2]

By the statement, “I am the noblest of the sons of Aadam, and this is not a boast,” he informed his nation of that as part of giving thanks to Allaah, the Mighty and Majestic, and also so that the Ummah (Nation) should give thanks to their Lord, the Mighty and Majestic, for this favour – that He made its Messenger the noblest of the Messengers.

And the word “sayyid” (سيد – the noblest) means al-muqaddim (المقدم – the foremost one) and al-imaam (الإمام – the leader).  So he is the best of the Messengers `alayhis–salaatu was-salaam and he is their imaam (leader) and he is at the head of them.

And the term: حبيب رب العالمين – “the beloved one of the Lord of the whole of creation,” the term ‘habeeb’ (حبيب) is a term which has a point of criticism against it because it is not sufficient to say (that the Messenger `alayhis–salaatu was-salaam is) ‘habeeb’ (the beloved one).  Rather, he is the ‘khaleel’ – the ‘especially close beloved one’ of the Lord of the creation (خليل رب العالمين).  And khullah (خلة) is more excellent than just mahabbah (محبة – love) because al-mahabbah (love) is of levels and the highest of its levels is al-khullah which is the purest love. And no one attained this level except for two men from the creation: Ibraaheem `alayhis–salaatu was-salaam,

And Allaah took Ibraaheem as a khaleel (especially close beloved one) (Sooratun-Nisaa.  (4), aayah 125)

And likewise, our Prophet `alayhis salaatu was-salaam, because he himself informed about that saying,

إن الله اتخذني خليلًا كما اتخذ إبراهيم خليلًا

“Allaah took me as an especially close beloved one just as He took Ibraaheem as a khaleel (an especially close beloved one).” [3]

So it should not be said about him that he is Habeebullaah – a beloved one of Allaah, because this term is suitable for every believer and there is nothing special for the Prophet sallAllaahu `alayhi wa sallam in it.  But as for being khullah (an especially beloved one), then no one (from this Ummah) shares with him in that.

End of explanation of point [42][4]

[43] وكل دعوى النبوة بعده فغي وهوى‏.

[43]     Every claim to Prophethood after him is erroneous and baseless desires.

The Explanation – Point [43]

This has preceded in the meaning of his being ‘the seal and last of the Prophets’.  So therefore, every claim to Prophethood after him is futile and is unbelief since there will not come any Prophet after our Prophet `alayhis–salaatu was-salaam.  And as for `Eesaa `alayhis–salaatu was-salaam, when he descends at the end of time, then it will not be upon the basis that he is a Prophet and a Messenger, nor upon the basis that he is coming with a new revealed Law.  Rather, he will come upon the basis that he is a Mujaddid (مجدد – Reviver) for the religion of the Messenger of Allaah sallAllaahu `alayhi wa sallam, on the basis that he is one following the Messenger of Allaah sallAllaahu `alayhi wa sallam and he will judge with the Islaamic Sharee`ah (Laws).

End of explanation of point [43]

Footnotes:

[1] This is a hadeeth of  Thawbaan radiyAllaahu `anh and the basis of the hadeeth is in Saheeh Muslim but this full wording is reported by Aboo Daawood and At-Tirmidhee; declared Saheeh (Authentic) by Shaykh Al-Albaanee that Thawbaan radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu ‘alayhi wa sallam said,

لا تقوم الساعة حتى تلحق قبائل من أمتي بالمشركين وحتى يعبدوا الأوثان وإنه سيكون في أمتي ثلاثون كذابون كلهم يزعم أنه نبي وأنا خاتم النبيين لا نبي بعدي

‘The last hour will not be established until some tribes of my nation join with the mushriks and until they worship the idols and there will be in my nation thirty great liars, each one claiming that he is a prophet and I am the seal of the Prophets; there is no Prophet after me’.”

[2] Hadeeth reported by At-Tirmidhee and is a hadeeth of Aboo Sa`eed Al-Khudree radiyAllaahu `anh; declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[3] The hadeeth is reported by Muslim and is a hadeeth of `Abdillaah ibn Mas`ood radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said,

‏لو كنت متخذًا من أهل الأرض خليلًا لاتخذت ابن أبي قحافة خليلًا، ولكن صاحبكم خليل الله

“If I were to take a specially beloved friend from the people of the earth, I would have taken Ibn Abee Quhaafah (Aboo Bakr) as an especially close beloved friend; however, your companion (meaning himself) is the Khaleel of Allaah.”

[4] Translator’s Side Point: There is a narration that Shaykh Al-Albaanee points out is weak in his notes to At–Tahaawiyyah.  It is a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa and in it is quoted that the Prophet sallAllaahu `alayhi wa sallam himself said,

ألا وأنا حبيب الله ولا فخر

“I am the Habeeb (beloved one) of Allaah and that’s not boasting.”

Shaykh Al-Albaanee rahimahullaah mentions that this narration is da`eef (weak), not authentic.  It is weak because it has the narrator Zam`ah ibn Saalih and also the narrator Salamah ibn Wahraam.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

 ما زال بصفاته قديمًا قبل خلقه

[16]     He has always had His Attributes, before His act of creation.

https://goo.gl/GGu3zw
—

The Explanation – Point [16]

The saying of the author, “The ancient One without any beginning”[1] has already preceded.  So, there was nothing before Him, He the Perfect and Most High.  And the meaning of that is that He has the Attributes of Perfection and His Attributes of Perfection are eternal; they have always existed and they always will.  So just as He is the First without any beginning, then likewise, His Attributes (are the same) since they are along with Him, He the One free of all imperfections.  So, they were always existing, just as Allaah the Perfect and Most High has always existed.

So it is not the case that He existed before without any Attributes and then Attributes came about for Him afterwards as the people of misguidance say; those who say, “He did not always have Attributes and then afterwards He came to have them.” They say so in order not to necessitate there being multiple lords deserving worship, as they claim, or multiple divinities in existence who are eternal, such that the Names and Attributes would be partners with Allaah in His Eternity.  So we say, “How free is Allaah of all deficiencies, SubhaanAllaah!  This (saying) would necessitate that Allaah was deficient – High and Exalted is Allaah – that He was deficient for a period and then He came to have Attributes and so, became Perfect through those Attributes; High and Exalted is Allaah above what they say.  And the fact that His Attributes are eternal does not necessitate that there are other eternal lords.  Because the attributes are not something other than and outside the one who has those attributes.  Rather, they are meanings found in the one who has the attributes.  And an attribute is not something independent of the one who has the attribute. So if you say for example, “such and such person hears and he sees and he has knowledge of fiqh (he is a jurist) and he is a scholar of the language and he is a scholar of grammar” does it mean that this person has become many people? So having multiple attributes does not necessitate that the ones having the attributes are multiple as the people of misguidance have said.

So Allaah, the One free of all imperfections and the Most High, His Attributes had no beginning just as His Self (Dhaat) had no beginning.  So Allaah has the Attribute of being the Creator (Al-Khaaliq) always and forever.

And as for the actions of (Allaah) the Perfect, then they are eternal with regard to their type, newly occurring with regard to actions.

So Allaah, the Perfect and Most High, He was ‘the One who speaks’ before He actually spoke and He was ‘the Creator’ before He actually created anything and as for His speaking and His creating, then these are actions which newly occur and so on, to the rest of the actions.

End of explanation of point [16]

[17] لم يزدد بكونهم شيئًا، لم يكن قبلهم من صفته.

[17]  He (Allaah) was not increased in any Attribute which He did not have before, by the creation of the creation.

The Explanation – Point [17]

Meaning: His creating the creation.  We do not say that He did not become a Creator except after He created the people.  Rather, Allaah has been the Creator always, forever, without any beginning to that.  And as for His act of creating, then that is an action which occurs newly again and again.

End of explanation of point [17]  

[18] وكما كان بصفاته أزليًا، كذلك لا يزال عليها أبديًا.

[18] And just as He has always possessed His Attributes, then likewise, He will always possess them forever.

The Explanation – Point [18]

Just as He has always has His Attributes forever, meaning: there was no beginning to that; then likewise, His Attributes will remain with Him, He the Perfect, in the future.  So He is Eternal, along with His Attributes; He has no end.

أنت الآخر فلا بعدك شيء

“You are the Last One, so there is nothing after You.” [2]

the Last One with Your Names and Attributes.  So it is not to be said that these attributes will cease to be with Him in the future; rather, they will always be with Him, He the Perfect and Most High.

End of explanation of point [18]  

[19] ليس بعد خلق الخلق استفاد اسم ‏(‏الخالق‏)‏.

[19]     He did not acquire the Name ‘The Creator’ after the creation of the creation.

The Explanation – Point [19]

This is a clarification and a repetition of what has preceded.

 End of explanation of point [19]

[20] ولا بإحداث البرية استفاد اسم ‏(‏الباري‏)‏.

[20] Nor did He acquire the Name ‘Al-Baaree’ (The Maker) after giving existence to the beings.

The Explanation – Point [20]

So from the Names of Allaah the Mighty and Majestic is الباري (Al-Baaree – The Maker); meaning: The Creator.  برأ الخلق (bara.a al-khalq) means: He made them.  So, Allaah is Al-Baaree (The Maker of the creation).  And this Name goes along with Allaah’s Self – it has no beginning.

End of explanation of point [20] 

[21] له معنى الربوبية ولا مربوب، ومعنى الخالق ولا مخلوق‏.

[21] He possessed the meaning of Lordship and Nurturing when there were no slaves, and He had the meaning of being the Creator without there being any creation.

The Explanation – Point [21]

So likewise, He was the Rabb (Lord and Nurturer) before anything existed for Him to be the Owner and the Master of.  And the meaning of Ar-Rabb (The Lord and Nurturer) is: The Owner and the One who Controls and the One who Rectifies and the Master; and these Attributes are always with His Self – without any beginning and without any end, even before the existence of those things that He is the Lord and Master of, and even after those things which He is the Lord and Master of, pass away.

End of explanation of point [21]

[22] وكما أنه محيي الموتى بعدما أحيا، استحق هذا الاسم قبل إحيائهم، كذلك استحق اسم الخالق قبل إنشائهم‏.

[22] And just as He is the One who is ‘The Giver of life to the dead’ after He gives them life, then He deserves this Name even before He gave life to them; and likewise, He deserves the Name ‘The Creator’ before He created and produced them.

The Explanation – Point [22]

So just as He, the Perfect has always possessed the Attribute of being the One who gives life to the dead, and that He gives life and gives death, and this Attribute was never absent (from Him) until He actually gave life to the dead. Rather, it was always His and it always will be His forever.  And as for the action of giving life to the dead, then this is something which occurs newly and repeatedly; Allaah gave life to some and He gives life to some, He the Perfect, whenever He Wishes.

End of explanation of point [22]

[23] ذلك بأنه على كل شيء قدير‏.

[23] That is because He has full Power and Ability over everything.

The Explanation – Point [23]

This is an eternal Attribute.  It cannot be said that He did not acquire the Attribute of Power and Ability until He created and produced the creation.  Rather, Al-Qudrah (Power and Ability) is an eternal Attribute of His.  Rather, His having produced the creation, this is an effect produced by His being the One who has full Power and Ability.

And Allaah is the One who described Himself as being the One who has full Power and Ability over everything – over the things that exist and over the things that do not exist.  And He did not restrict His Power to anything in particular.  Rather, nothing renders Him incapable and it is not permissible to restrict and say that He only has Power over such and such.  And it is not to be said, “Allaah has power over whatever He Wishes.”[3] Because, this saying is particular and restricted to gathering the inhabitants of the heavens and the earth:

And from His Signs is the creation of the heavens and the earth, and all the creatures that He spread throughout them.  And He has full Power to gather them when He Wishes. (Sooratush–Shooraa (42), aayah 29)

So this was a particular case.

End of explanation of point [23][4]

Footnotes:

[1] Point [6]

Listen @ the Link : http://wp.me/p1VJ3-bCO

[2] From a hadeeth in Saheeh Muslim where the Prophet sallAllaahu `alayhi wa sallam said, addressing Allaah in a du`aa., “You are the Last One, so there is nothing after You.”

[3] This came previously under Point [4]

[4] Translator’s side point: As a correction of this point, Shaykh Al-Albaanee rahimahullaah, then he criticised this saying here, the saying that you can’t say about Allaah that He has power over what He wishes. Sh al-Albaanee criticised that in his Silsilah … [break in recording] “… Lord of the Creation.  So Allaah will reply, “I am not mocking you but rather I have full ability over whatever I Wish.” ” Hadeeth reported by Muslim in the book of Eemaan. [187].

After he brought this hadeeth, Shaykh Al-Albaanee said: So the saying of Allaah the Most High, at the end of this hadeeth, “But rather I have full power over whatever I Wish,” this shows the mistake of the one who wrote notes to Al-`Aqeedah At–Tahaawiyyah quoting some noble person that, “some people say, ‘Allaah has full power over whatever He Wishes’ and that this saying is not correct.”  I (Shaykh Al-Albaanee )say: Rather, it is exactly what is correct after its being established in this hadeeth, especially when it is witnessed to by the saying of Allaah, the Most High,

And He (Allaah) has full Power to gather them when He Wishes. (Sooratush–Shooraa (42), aayah 29)

And this does not deny that His Wish and His Power and Ability, He the Most High, are general to everything as someone seems to have thought; and Allaah knows best.  [as-Saheehah 6/195, Hadeeth #2601]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

وكل شيء إليه فقير‏

[24]     And everything is totally dependent upon Him. 

https://goo.gl/JJkuhC
—

The Explanation – Point [24]

So there is nothing than can possibly do without or be independent of Allaah – no angel, nor any heaven nor any earth, nor anyone from the jinn nor anyone from mankind, nor any inanimate object, whether mountains or oceans; everything is dependent upon Allaah.

O mankind! You are the ones who are needy and dependent upon Allaah.  And Allaah, He is the One who is Independent – the One deserving of all praise. (Sooratul-Faatir (35), aayah 15)

So everything is dependent upon Him and not upon the awliyaa.  (beloved servants of Allaah) and not upon the heavens.  And whoever says that the awliyaa.  (beloved servants of Allaah) have power and ability which is different to human power and ability, and whoever says that they have some control over the creation and that they benefit and harm, besides Allaah; then this is the saying of the unbelievers and the mushriks.  So the awliyaa.  (beloved servants of Allaah), and the Messengers and the angels, have no independence from Allaah and they cannot do anything without Him.

So this nullifies the worship of everything besides Allaah, whether idols or other things.  How can you worship things that are themselves dependent (upon Allaah) and forget the One in whose Hand is the Ownership and the Mastery of everything?

And for this reason one of the scholars from the grave-worshippers, he said to a common person from the people of Tawheed, “You people say that the awliyaa.  (beloved servants of Allaah), they can’t benefit and they can’t bring harm.” So he said, “Yes, we say that they don’t bring benefit and they don’t bring harm.” So he (the grave-worshipper) said, “Does not Allaah, the Most High, say,

Do not consider those who are killed in Allaah’s cause as being dead.  Rather, they are alive, with their Lord, being given provision.” (Soorah Aal-`Imraan (3), aayah 169)

So (this man who is only just a regular person) he responded to him and said, “Did Allaah say yurzaqoon (يُرْزَقون – they are given provision) or did He say yarzuqoon (يَرْزُقون – they give provision)?” So the man said, “Rather He said, yurzaqoon (يُرْزَقون – they are given provision) with a dammah on the yaa’” So (the man who is a common person), he said, “In that case I will ask the One who Provides for them and I will not ask them.” So that person of knowledge was defeated in argument by the evidence of this common person who was upon the correct natural disposition.

End of explanation of point [24]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 08

[25] وكل أمر عليه يسير‏.

[25] And every affair is easy for Him (Allaah).

https://soundcloud.com/abdurrahmanorg/every-affair-is-easy-for-him-allaah-dawud-burbank
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The Explanation – Point [25]

His Affair, if He wills something, is just that He says to it, “Be!” and it is! (Soorah YaaSeen (36), aayah 82)

So He gives life and gives death, and He creates and gives provision, and He gives and He withholds and He gives life to the dead after they have passed away; and that is easy for Him, He the Perfect and Most High. Nothing is a burden for Him and nothing is difficult for Him, contrary to the creation; because things are a hardship (for the people) and some things he will be incapable of doing. As for Allaah, then nothing is difficult for Him.

The creation of you all and the resurrection of you all, is just like that of a single soul. (Soorah Luqmaan (31), aayah 28)[1]

End of explanation of point [25]

 Footnotes:

[1] Translator’s side point: In explanation of this aayah, the famous mufassir from the Taabi`een, Mujaahid rahimahullaah, said, “It is just that Allaah says, ‘Be!’ and it is! whether it is something (which is) a small amount or a great amount.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]