Aqeeda Semester 3 2-4-06 Tawheed of Allah‟s beautiful names and lofty attributes – this is the subject for this year What is the value of this type of Tawheed it increases your iman It increases your desire to learn and understand its various aspects and issues and branches of which you cannot acquire knowledge without. Ex. When we say Allah is the Merciful so you ask Allah for his mercy and you try to be merciful yourself. Misconceptions some people believe that the issues of Asma‟ and Sifat do not go beyond the mere listing of the different and averse opinions concerning the number of Names and Attributes negated or affirmed for Allah. Many people deviated because of this type of tawheed, many more than the other two types Half of iman – this type of tawheed. When yous ay “I bear witness that there‟s no deity worthy of worship except Allah” you entered into Islam. This is the essence of belief and every good and righteousness. The Prophet said “I was commanded to fight people until they say La ilaha illallah” So how is it half of iman? Remember, sometimes tawheed is divided into 3 categories but also sometimes it is divided into 2 categories: Tawheed of knowledge and conviction, and also tawhid of practice (worship). The first type is based on when Allah says “KNOW (fa3lam) la ilaha illallah” and it has to do with asma wa‟sifat. The Prophet (s) used to recite the sura kafiroon and sura ikhlas in the sunnah of fajr, maghrib and witr. – why? Think about this – sura kafiroon affirms the tawheed of worship and sura ikhlas is the tawheed knowledge and conviction (asma wa‟sifat). The most noble knowledge is this type and also the most important. (remember what ibn hazm said – the one who seeks the less valuable knowledge is like the one who plants the less valuable plants when he can plant the more valuable) “without doubt, the most Exalted most Magnificent and Greatest known entity is Allah. So comparing this type of knowledge to other types of knowledge is as comparing Allah to other entities.” The origin of all religious knowledge – everything else is a branch. Quran “they forgot Allah so Allah caused them to forget themselves.” If someone is ignorant of Allah, then he is automatically ignorant of everything else. The one who knows Allah will know other than Allah as well. Quran “and be not like those who forget Allah and he caused them to forget their own selves. They are the transgressors.” Do you love Allah? What do you know of Allah!? The one who says he loves a woman cannot stand to be away from her. You would not believe him if he did not know anything about her yet he claimed to love her. Read the Book page 18. 2-11-07 Importance of tawhid al asma wa sifat: knowledge of the Names and Attributes of Allah opens the door for the servant to knowing Allah. And hence attaining the Love of Allah (saw). Loving someone or something means you ask about him/it more and means trying to know everything about him/it. Also, in business when you deal with someone, you should use their name. It‟s natural. You would not think someone knows you if you didn‟t know their name. So we all know, or say we know, Allah, but who of us mentions Allah by name. Allah said “whoever mentioned me, I will mention him in a better assembly.” Prophet said to Ubai “recite to me” and Ubai said “how should I recite to you” and the Prophet said “Allah told me to ask you to recite to me” and ubai cried that he was mentioned by name by God. studying the names and attributes of Allah is the gateway to know him and love him. So who Loves Allah more? The one who knows more. the basis of sound knowledge is Iman in Allah and in His names and attributes. The scholars love fear Allah more – this is in Quran. It is inconceivable to have someone who has a sound knowledge yet he doesn‟t know his Lord. “Indeed, the ones who fear Allah are the people of knowledge” the sound knowledge of Allah will equip the servant with : - sound belief. The Christians say they love Allah but their belief is not sound. - Good heart. - Correct actions – you cannot love Allah and disobey him. “surely the lover follows that whom he loves.”
the one who is saved on the day of judgment is the one who comes to Allah with a sound heart. Ibrahim said “except the one who comes to Allah with a sound heart” – this is the one who enters paradise. How do you get a sound heart? Through correct knowledge comes a sound heart. Once the servant knew his Lord he‟ll be able to Love Allah more, worship Allah more. Glorify Allah more and put Allah before anyone else thus he‟ll avoid sinning against Allah and he‟ll increase his remembrance to Allah. - there‟s a hadith where you come close to Allah by doing the optional ibadat and even more through required ibadat until I become his hearing his vision, etc. how does this happen? By coming close to Allah. How can you say you love Allah if you continue to sin. Ifyou‟re sinning, then you don‟t love Allah. Simple.
Levels of knowledge of Allah to know allah there are two levels: general knowledge (knowing that Allah is one) and detailed knowledge (through many ayats and hadiths of the P) General knowledge – cannot be ignored by any servant of Allah. It could be attained by reading surat ikhlas, ayat al kursi and other ayat that talk about Allah. The detailed knowledge requires further studying of the detailed evidences in the book of Allah. The scholars divide the people into three types: 1. One who knows Allah but he‟s ignorant of his commands. 2. One who knows Allah but is ignorant of Allah 3. One who knows both Allah and his commandments. (ask yourself which one you are). Knowledge of Allah‟s Names and attributes is life to the hearts. Allah says in Quran - “those who believe and their hearts are assured by the rememberance of Allah.” Diseases are both physical (fixed through medicine and surgery)and spiritual (fixed through knowledge of Allah – without this, your heart is dead) Types of hearts: Sound heart – as ibrahim mentioned. Sick heart – “in their hearts there is a disease and Allah increased their disease” – talking about hypocrites in baqara Pure heart Sinful heart – “whoever conceals it, his heart is sinful” – in baqara about the one who conceals testimony Blind heart – Live heart – keeping it alive with the remembrance of Allah Arrogant heart – Fearful heart – “give the charity yet their hearts are fearful of Allah that they are returning to him” Hard heart – Heedless heart – Fruits of knowing Allah‟s Names and Attributes Every name of Allah has an impact on the heart an character of the servant. When you read “and my mercy has encompassed all things” – you still hope Allah will have mercy on you no matter how much you sin. When you read that Allah is “ar-razzaq” – the one who provides. You hope that Allah provides for you. The one who knows more Names of Allah, can ask Allah by more names, and is able to do more ibada simply by dua. Allah is al-hay, the living, al ghafoor, the one who forgives, al-mumeet, the one who causes death, can‟t you ask Allah by these names? Importance of steering clear of falsehood and not opposing the way of truth in this domain: This type of knowledge is important and noble yet it‟s also very dangerous topic Many people deviated from the correct path and innovated in the religion in this field. Read from the book pg. 32. 2-18-07 Definition of Tawhid Asma w‟as Sifat Book def. - “to single out Allah with his most beautiful names and most exalted attributes mentioned in the Quran and Sunnah and to have Iman in their meanings and rulings.” Another def. – “to affirm what Allah has affirmed for himself or what his messenger has affirmed for him without any distortion or nullification or diversion.” * Notice, both definition have in common a methodology – look to the Quran and Sunnah. Is there any qiyas? No way.
When we say “to Allah belongs the most beautiful names” which is mentioned in the Quran 4 times. The first time is in sura a3‟raf. “say, invoke Allah or invoke the most gracious, by whatever name you invoke him with it is the same, for to him belong the most beautiful names” Sura isra - “Allah, non ahs the right ot be worshipped except He; to him belong the most beautiful names” Sura hashr twice - “He is Allah the creator the maker the fasioner to him belong the most beautiful names” Allah‟s attributes when we say Allah is the most merciful, we take from that his attribute is mercy. There are more attributes than names. You have to be careful about calling Allah by his names – you have to use the right name, the attributes are general meanings. Attributes are divided into 3 types: 1) Sifat Thaatiah: two hands, face, two eyes and fingers. Allah says to shaitan “what prevented you from prostrating to what I have created with my two hands” – so Allah has attributed to himself two hands. „Thaat‟ means entity 2) Sifat Ma3‟nawiyyah: knowledge, life, and will. These are not things you can see with your eyes. (there is almost no difference between sects concerning these – very little deviation). „Ma3an‟ means intangible. 3) Sifat Fi3‟liyyah: creating and sustaining. Speech. *** the people of the correct path do not name Allah nor describe Him with a name or quality which He Himself has not named or described Himself within His book or through His messenger. *** So Allah has hands. What‟s the proof? The ayat. How many fingers does Allah have? WE DON‟T KNOW – it wasn‟t mentioned. Is there any proof that he has fingers? (yes in hadith actually) Is there any proof that his hands are like our hands? Important – we do not reject that Allah has hands based on the thinking that Allah is unlike his creation. Read from page 44 from the book for proofs about each of these things. Why don‟t we use qiyas to understand the attributes of Allah? Because he is uncomparable and unlike his creation. Analogy requires comparison to something we understand. Allah says “laysa kamithlehee shay” – there is nothing like him. *** there is no way to acquire knowledge of Allah‟s names and attributes except by revelation *** (from page 50) How to invoke Allah? Supplication of Allah with His Names and Attributes includes: Supplication of request: O Allah give me sustenance Supplication of praise: O Allah, you are exalted and perfect. Supplication of worship: bowing and prostrating - Salat is dua – all of your actions or worship. Every type of worship is dua. It‟s not just the words you say, but the actions. Hadith “to Allah belongs ninety nine names, one hundred less one; whosoever enumerates them will enter paradise” – this hadith implies knowledge and action on these names. Rules for dealing with Allah‟s names – 1) we affirm that particular Name 2) we believe in the meaning indicated by the name 3) we believe in the effects and rulings associated with the names. Example Allah is as-sami3 – 1) we affirm that al-Sami is from among the most beautiful names 2) we believe that Hearing is an attribute of Allah 3) we believe that Allah hears all (how does he hear? We don‟t know) 4 principles: 1 – to affirm the attribute without negation or refutation 2 – to respect the name given to this attribute just as respecting the attribute itself. 3 – to avoid likening Allah‟s attributes to those of his creation. 4 – to give up all hope of comprehending the true nature and descriptive designation of the attribute. Relationship between categories of Tawhid Different groups of categorizations 2 part – tawhid taalub al qast & ??? 3 part – 2-25-07 Relationship between the categories of Tawheed In order for a person to have iman, he has to believe in all the categories of tawheed.
Each category necessitates the others, nobody can just believe in one. If you believe in rububiya, it necessitates uluhiyya. If have uluhiya, it does not benefit you without rububiya, also it includes rububiya, if you worship God it means you believe he is the Lord and creator. asma wa‟siffat includes rububiya and uluhiya. How is this used in the Quran? “oh mankind, worship your lord who created you and those before you so that you may attain piety, who has made the earth a resting place for you, the sky a canopy and sent down rain from the sky bringing out by it crops and fruits as a provision for you. So do not set up rivals with Allah while you know.” This ayat includes the relationship between rububiya and uluhiya. What about asma wa‟siffat? In every name of God you are fulfilling tawheed of asma wa‟siffat. When you say Allah is the sami3, the all-hearing, you acknowledge that Allah has this name, and that the hearing of Allah is not like the hearing of others, and this entails worshipping him alone. Book pg 62 – ibn al qayyum notes that all of the Quran is about tawheed. Every single ayat has something to do with establishing tawheed or obeying the creator, or stories of what happens to those who don‟t establish tawheed, etc. Salaf and ahl as sunnah. The root salaf indictates precedence and antecedence. As-Salaf are those who have passed on, the group of predecessors. Scholars have 3 opinions on who are as-salaf: only the companions – linguistically, didn‟t people who died 200 years ago are salaf? Yes, but that‟s not what we‟re talking about. Companions and the successors – includes one generations of companions and then the generation of tabioon that went on for maybe a hundred years. Companions + successors + their successors. Each of these opinions have an evidence at being included: Evidence for 3rd - Prophet said “the best of generations is my generation, then the generation after, then the generation after” – this is a proof for the third generation. Evidence for 1st – many ayats praise the companions Evidence for 2nd – in sura tauba, it says Allah is pleased with the muhajiroon and the ansar and those who follow them Because of this ayat Any name that creates division in the ummah is not recommended to use even if that name came from Allah. For example, Allah names the people the muhajiroon and the ansar, yet when the two used that term against each other, the Prophet forbade them and called it the “dawah of jahilliya.” So do you call yourself salafi? Sheikh says, anybody who does not follow the path of the salaf has deviated, but there is no need for this name. what about the person who calls himself salafi or wahhabi? Will you go to paradise if you adopt this name for yourself? Then why bother with it? Isn‟t it enough to call youself muslim? Shouldn‟t you use it to distinguish yourself? Imam malik was asked “how do you distinguish those who are on ahl as sunnah w‟al jama.” He said you will know them by the ones that have no other title but Muslim. The rules of labeling oneself with titles: label must have correct meaning. Should not to be used as a basis for associating and disassociating oneself with others, judging others, love and hatred, Or praising and criticiszing. Should not be means to division between Muslims. Should only be used when there is a need for it Unlike the names given in the Quran and Sunnah, these names and titles may carry different connotations and meanings from time to time. 3-4-07 Evidences from the Quran to follow the pious predecessors “and the former, first from among the muhajiroon and ansar, and those who followed them in righteousness, Allah is pleased with them and they are pleased with Him. And he has prepared for them gardens of which rivers flow below, abiding therein forever, that is the great success.” This is in sura tauba. “and whoever opposes the messenger after the guidance has become clearly manifested to him and follows a path other than that of the believers, we shall leave him to that which he has adopted and land him in Hell; what an evil destination” sura nisa
“the best of people are my generation, then those who succeed them, then those who succeed them” hadith “the jews split up into seventy one sects, the Christians split up into seventy two sects and this ummah will split into seventy-three sects; all of them are in fire except one.” hadith “for indeed, those who will still be alive after me will see many differences; so hold fast to my sunnah and to the sunnah of the rightly guided khalifahs after me.” hadith Ibn masoud (ra) said “they, the companions of the prophet possessed the most pious hearts of this ummah, were the most profound in knowledge and the least constraint of this ummah (page 72) Ibn masoud also said “follow them (the companions), and do not innovate.” When he was asked why should we follow, he said “you are sufficed” – meaning you have enough. How do we follow the companions today when so many things are different? We don‟t mean to follow them in fiqh issues – many scholars different over these things, we‟re talking about following them in the principles of the religion. Read pages 72-74. In conclusion, do we have an option whether to follow the companions or do we have to? We have to. Definition of Ahl As-Sunna w‟al-juma In a broad definition, those who supported the khalifa of the first 3, which means basically everybody who‟s not shia. Then we have a more specific meaning (page 75) companions, their successors, their subsequent successors and the scholars who follow them. END OF FIRST EXAM 3-25-07 Start at least on page 75 but I‟m not sure Belief of Ahl As-Sunnah W‟al-Jama in the Names and Attributes. 1 – name Allah with the Names that he has named Himself wit; without adding or omitting. (who has the right to name Allah – only himself and his prophet (saw). ) 2 – Affirm and Describe Allah with what he has described Himself with in his book and upon the tongue of his Messenger (saw). 3 – Negate for Allah that which He Himself has negated in his book or upon the tongue of his Messenger. (saw). (this is a general negation where we simply negate the comparison between Allah and His creation. It would be very ugly to say specifically „Allah is not a janitor‟ because it‟s not fitting to compare the two. Allah says “No one is like Him” and then follows with affirmation “yet he‟s the All Hearer All knower” 42:11) (sometimes there is specific negation – the Prophet said “Allah is not one-eyed” in order to teach us how to spot the dajjal – so we believe in that without comparing Allah to creation) Opposition to Tawhid of Al-Asma W‟as-Sifat. It is fundamentally opposed by two things: Al-Ta‟til At-tamthil & At-Tashbih. Tahrif Tahrif is from Harf which means letter. Tahrif is to change substitute or alter the name of Allah – “to change the actual words related to the names and attributes of Allah or their meaning” Tahrif was condemned in the Quran twice 4:46 & 5:13 4:46. “Of the Jews there are those who displace words from their (right) places, and” 5:13. “But because of their breach of their covenant, we cursed them, and made their hearts grow hard; They change the words from their (right) places and forget a good part of the Message that was sent them,” Two types of Tahrif – Lafz (wordings) and mana (meanings) Four types of Tahrif 1) adding to the word itself – like adding a letter. People changed “stowa to stowla” to mean Allah took control of his throne instead of Allah rose over his throne. 2) Omitting from the word. 3) Changing a vowel that is related to meaning or grammar 4) Changing a vowel that is not related to the meaning
Example “kalamallahu musa” changed to “kalamallaha musa” – in the first one, Allah is the speaker, and in the second one, you change dhamma to fatha and musa is the speaker. Example – the rafidi shia (they believed the Quran was changed anyway from “you were the best nation” to “you were the best imams” – ummah to immah. So they went ahead and did tahrif Why do people do tahrif? To reinforce the deviant beliefs. Some people didn‟t think Allah would speak the way creation speaks. Ta‟til From Utl – when something is devoid, neglected and malfunction (muatl means broken). Allah uses this name in Quran “bi‟ri muatala” – means the well was neglected. Here, it refers to changing the attributes without changing the wording. So you say he is “as-Sama3 without hearing” A far extreme of ta‟tail was that they couldn‟t even prove a creator so they said that we just appeared. Three kinds: 1) ta‟til of the creation from it‟s Fashioner and Creator – they deny the existence of the creator 2) ta‟tail of the worship of Allah 3) ta‟tail of Allah by declaring void his Names.
Takyif From kayf – meaning how. To declare something to be upon a particular reality without having to specify a resemblance. Like when people say the way Allah hears is that the sound waves go through the air, etc etc.
Tamthil Mithl means equal or rival Means like “to say Allah hears like the hearing of his creation”
4-1-07 Last week we addressed the issue of explaining without any takhrif, or tahrif, etc. Tahrif is like changing a letter or articulation to change the whole meaning
ال نب ِ بعدىmeans there is no prophet after me and it gets changed to ال نب ٌ بعدىand all that got changed was the ّى ّى fat‟ha to a tanween and now the meaning is “الis a prophet after me” because الbecomes the subject.
Ex. OK Every Mu‟attil ( the one who does tamtil) is a Mumathil (one who draws a likeness) and every mumathil is a mu‟attil. How is this the case? Every mu‟attil ends up become mumathil because in the process of The one who created a likeness of Allah by being mumathil will also in the process negate one of his attributes. Crimes of ta‟til – likening the attributes of Allah to the attributes of his creation. Rejecting the indication of the texts. Negating the attributes of perfection. Depicting the Lord with the opposite of the attributes of Allah. Crimes of the mumathil Changing the text. (but this is tahrif, so how?) because like adding a letter to the text, you added a meaning. Negating the perfection of the attributes by likening Allah to his creation. Contradicting the texts of the Quran that prove the difference between Allah and his creation. (note: the steps are the same, but merely the order is different. Here you start with tamthil and you end with tatil. With tatil you start with tatil and you end with tamthil). (Note: the text says nothing is like him, and they say if he is like this, then something is like him, so then we rejected the text.) Foundations of belief of Ahl as Sunnah To possess iman in all the names and attributes that have been mentioned in the Quran and Sunnah. To exalt and elevate Allah over and above those of his creation. To relinquish all hope of comprehending how Allah is actually characterized with those attributes.
What if one of us could see Allah? The Prophet said “know that none of you will see Allah” and then if you saw him it would be impossible to really understand how. Names Attributes and reports. 4-8-07 Maxim #1: Evidence that all of Allah‟s names are the most beautiful Ayats 20:52. Ar rahman ar rahim – why does Allah say these two together – it‟s enough to just say one of them right? Al Aziz al hakim – over 25 times in the Quran, why? Because many times if someone gains might or power, injustice could happen, but this will never happen with Allah. And his wisdom is joined with full might – some use wisdom because they have no other choice. Maxim 2: the names of Allah are nouns and descriptions Nouns in reference to Allah. They all refer to Allah. Many different names in Quran Descriptions in what they imply of meanings. Al baseer, he sees. Al sami3, he hears. Why did the muatazila say that the nouns and descriptions do not literally mean these things. Allah hears without hearing,etc. if you prove that Allah is multiple names, then they must refer to different entities, but they do not, they all refer to Allah. Scholars of ahl as sunnah say from the aspect of nouns, they refer to the same being, from the aspect of descriptions, they imply meanings. The All Hearer, the All Knower, the Most Merciful are all nouns to one entity: Allah. Yet the meaning of All Hearer is different form the meaning of the Most Gracious. Maxim 3: the names of Allah are not subject to Ijtihad We affirm what Allah has affirmed for himself or what his Prophet has affirmed for him, and we cannot ADD anything. There is no room for the aql in the names of Allah. Proof: how can you describe something you cannot see. Allah said “and do not follow that which you have no knowledge of” Maxim 4: the number of names of Allah is unknown “I ask you with ever name that belongs to you; you called yourself with, or sent it down in your book, or taught it one of your creation, or you kept it in the ghaib with you.” Ilhad in the names of Allah “and to Allah belong the best names, so invoke him by them. And leave those who practice deviation (other translations say use profanity, blaspheme, violate the sanctity) concerning his names. They will be recompensed for what they have been doing. 7:180 So lahad here is translated as deviation. Lahad also refers to the nook you dig in the bottom of a grave that you put the body into – it‟s called that because it‟s not straight. Is Ilhad refers to straying in the names of Allah: four types 1) denying any of them or what they imply – like the kuffar said “who is ar-rahman, we don‟t know him” or what they imply like what they muatazila did. 2) To equate all to his creation in any of his names. tamthil and tashbeeh – to make a likeness of Allah based on the name 3) Naming him with what he didn‟t name himself with 4) Deriving names to the idols from his names. “al aziz becomes al-uzza, al-ilah becomes al-lat” (rahman shouldn‟t be used as a name) 4-15-07 All the attributes of Allah are attributes of perfection Knowledge, hearing , might, etc 16:60. To those who believe not In the Hereafter, applies the similitude of Evil: to Allah applies the highest similitude: for He is the Exalted In power, full of wisdom. 19:42. Behold, He said to His father: "O My father! why worship that which heareth not and seeth not, and can profit Thee nothing? When ibrahim told his father to worship Allah, he said “why do you worship that which hears not, sees not, etc. what was he doing? He was attributing all the perfect attributes to Allah. His attributes are eternal and perfect. From the evidence and from our own rational intelligence, we can understand this. When Allah refuted the suspicions and the doubts of the Christians, he mentioned that isa eats food while Allah does not. \
The area of attributes is wider than the area of names The names are un-numbered, but we cannot name anything to Allah except what he named himself with. So why are the attributes more than the names? Because every name implies an attribute i.e. the name hearer implies the attribute of hearing, but not ever attribute implies a name, i.e. Allah speaks, but we do not name him “the speaker” Of the attributes: coming, holding, taking, etc. – no names for these. The attributes of Allah are of two types: Attributes of affirmation – we affirm what Allah confirmed for himself or through his messenger and all of them are attributes of perfection. Attributes of negation – we negate what Allah or his messenger negated and also the imperfect attributes. the affirmative attributes are a praise and perfection attributes thus we have more affirmative attributes while the negative attributes are mentioned in three cases: 1 - to show his perfection – “laysa kamithlihi shay - nothing is like him” – it‟s a general negation. 2 – to deny what the liars attribute to him – be it polytheists, hypocrites, etc. – negating the angels as daughters, the jews said that Allah‟s hands are tied (he is stingy) and Allah contradicted that, 3 – to negate the specific imperfection – “la tasina taum wa la naum – neither slumber nor sleep seizes him” The affirmative attributes are of two types: Sifat Thatiyah – attributes that are always in effect – like ever living, the face, the hand, never sleeping. Sifat Fa3liya – they are related to his will, he does whatever he wants – he may forgive and he may punish, he may humiliate. Some of the attributes are thatiyah in some respects and fa3liya in another respect. Like speech – his ability to speak is thatiya, but his actual speaking is fa3liya 4-22-07 Rule of evidences of names and attributes Rule 1 – the apparent texts of the attributes of Allah are known to us and unknown. What does this mean? When Allah is all-hearing, the meaning is of hearing is known, how Allah hears is unknown. What‟s the evidence for this? Allah says “a blessed book to you that they might reflect upon its verses and that those of understanding would be reminded.” – also “we have sent it down as an Arabic Quran.” Rule 2 – the apparent meaning of the text is what comes to mind first; and this is different based on context People are divided into 3 types: those that made the meaning known and kept the connotation (ahl as sunnah wal jama). Those who made the apparent meaning a wrong meaning. (tashbih – people who said like, Allah hears the way we hear). Those who made the apparent meaning a wrong meaning. (tashbih – those who made tawil). Suspicions and their refutation First hadith: the hearts of sons of adam are between two fingers of the most merciful as a one heart” Second hadith: “he is with you wherever you are” Third hadith: “my servant will keep coming closer to me by doing the nawafil until I love him. when I love him, I become his hearing thorugh which he hears, I become his vision through which he sees”