Full transcript
0:02Indeed , all praise is due to Allah , we praise Him and seek His help . Whoever Allah guides , none can misguide , and whoever He misguides , none can guide . I bear witness that there is no god but Allah alone , with no partner , and that Muhammad is His servant and messenger . O you who have believed , fear Allah as
0:24He should be feared and do not die except as Muslims . O mankind , fear your Lord , who created you from one soul and created from it its mate and dispersed from both of them many men and women . And fear Allah , through whom you ask one another , and the wombs . Indeed , Allah is ever over you an Observer .
0:47Fear Allah and speak words of appropriate justice . He will then amend for you your deeds and forgive your sins . And whoever obeys Allah and His Messenger has certainly attained a great attainment . To proceed : as : kit is Muhammad , may Allah bless him and grant him peace . So , in this
1:17explanation of the creed of the people of the Sunnah and the community , a book that is quite well-explained where he gives basic rules , then he cites all the proofs one after the other supporting this rule or the way in which we must understand these texts . Our method for explaining the book , God willing , is first to establish an
1:37introduction where we explain in detail the rules on the point that will be dealt with right after . Once we have understood a general vision and the rules of how to understand the texts and how to understand these subjects and what are the errors in the understanding of these subjects . From
1:59there , we read the Sheikh's explanation while giving some additional explanations to clarify , because the most important thing is to understand these rules . Once we have well assimilated these rules on the names and attributes , as we will see today , the belief in the names and attributes of Allah , Exalted is He . Then from
2:18there , everything that we will be able to study in this field , we will be able to bring them back to these rules and put these rules into practice on the different areas that we will study in this subject . Concerning faith in Allah , Blessed and Exalted is He , we spoke about the three categories of Tawhid
2:34and we said that believing in the names and attributes of Allah , Blessed and Exalted is He , is part of one of the categories of Tawhid . And we cited the words of the grandson of Sheikh Mohammed ibn Abd al-Wahhab who explained that whoever does not correctly implement one of the categories of Tawhid cannot implement the others . In reality , they are linked
2:57to one another . This Tawhid in the names and attributes of Allah , Blessed and Exalted is He , involves two essential and important points . Firstly , the act of affirmation , * al-isbat * , the act of affirming the names and attributes that Allah , Blessed and Exalted is He , affirmed for Himself in
3:18His Book , or that the Prophet Muhammad ( peace be upon him ) affirmed for Allah in the authentic Sunnah . As Allah , Blessed and Exalted is He , said in the Noble Quran , in Surah [ ] meaning : " He
3:44is Allah , other than whom there is no deity , the Sovereign , the Pure , the Perfection , the Bestower of Faith , the Overseer , the Exalted in Might , the Compeller , the Superior . " Glory to Allah , He transcends what they associate with Him . So , this verse is an example of verses where we find
4:00names and attributes of perfection that Allah Tabarak wa Ta'ala has affirmed for Himself . So , when we say to affirm what Allah has affirmed for Himself and what the Prophet , peace be upon him , has affirmed as names and attributes , it is the opposite of tafwid or . I will
4:22explain , tafwid is saying : " We leave the meaning of these words to Allah ; we do not know what they mean . " " Allah says He has hands , we do not know what it means ; Allah says He has a face , we do not know what it means . " By doing this ,
4:35in fact , they have denied the reality of these qualities , because by saying " we do not know what it means , " they have denied , they have not affirmed . So , from the moment they say " we do not know what it means , " they have not affirmed , because one must affirm the
4:48letters , the word , and the meaning . Whereas the mufawwida , those who practice tafwid , they say : " Yes , we know they are letters , but we do not understand what these letters mean , " as if Allah Tabarak wa Ta'ala spoke to them in an incomprehensible language that means nothing , that has no meaning
5:03. In reality , they wanted to flee in a way that would allow them to not affirm His attributes , and since they are in the Quran , they found no solution other than inventing this innovation . And there are those who said , no , we cannot deny what is in the Quran . So we will
5:20interpret all the names and attributes of Allah Tabarak wa Ta'ala that reason does not accept or that we consider to resemble the attributes , characteristics , or qualities of creatures . And in reality , what they called interpretation is nothing other than the falsification , modification , and alteration of the names and attributes of Allah Tabarak wa Ta'ala .
5:44Except that to embellish their deviation , they called it by a name that is a bit more acceptable : interpretation . So , the attributes of Allah that we do not understand , that our reason does not accept , or in which we feel there is a resemblance to creatures , we interpret them . And there
6:05are those who clearly deny the attributes of Allah Tabarak wa Ta'ala and who say that the attributes of Allah , the names of Allah , are names that are devoid of all attributes . These are just names , nothing more . All of this contradicts the first obligation regarding this Tawhid , which is to affirm and accept what Allah
6:22Tabarak wa Ta'ala has affirmed and accepted for Himself , and what the Prophet , sallallahu alayhi wa sallam , affirmed for Allah Subhanahu wa Ta'ala . The second obligation concerning belief in the names and attributes of Allah , Tabarak wa Ta'ala , is negation : denying what Allah has denied for Himself in His Book , or what the Prophet Muhammad ,
6:44sallallahu alayhi wa sallam , denied concerning the names and attributes of Allah . As Allah has said in Surah Yunus
7:04, verse 44 , meaning : " Indeed , Allah does not wrong the people at all , but it is the people who are wronging themselves . " So Allah Subhanahu wa Ta'ala here denies that He has this characteristic , which is injustice . And when we deny injustice for Allah Tabarak wa Ta'ala , we must
7:25simultaneously affirm its opposite in perfection . This means that it implies Allah Tabarak wa Ta'ala possesses perfect justice . So it is not enough to say " Allah is not unjust . " We say : " Allah is not unjust , and He possesses perfect justice . " Therefore , when we
7:46deny a flaw or a characteristic of deficiency to Allah Tabarak wa Ta'ala , we are obligated to affirm its opposite in perfection . So when we say that Allah Tabarak wa Ta'ala has no imperfections — for example , when we say Allah does not need partners — what does that imply as its opposite in perfection ? It is that He is Unique .
8:06When we say that no fatigue touches Him , it means He is the Ever-Living , He possesses absolute power , and all the names and attributes that align with that . So we negate what Allah Tabarak wa Ta'ala and His Messenger have negated , and we affirm what they have affirmed , and for that which they have
8:25neither negated nor affirmed , we remain silent . We neither deny it nor affirm it . Some who deny the names and attributes of Allah Tabarak wa Ta'ala recognize the essence of Allah Tabarak wa Ta'ala , yet they liken Allah Tabarak wa Ta'ala to His creation in His attributes or deny the attributes of
8:45Allah altogether . So , whether it is those who practice assimilation or those who deny the attributes of Allah Tabarak wa Ta'ala . We say concerning the attributes of Allah Tabarak wa Ta'ala what we say concerning His essence . That is to say , whoever recognizes that the essence of Allah Tabarak wa Ta'ala is not similar to the
9:05beings and essences of creation , must necessarily recognize that Allah has attributes that are not similar to the attributes of creation . There is no harm in that . So tell the one who denies the attributes by rejecting them or interpreting them as he says — for interpretation is in reality just an alteration — we will ask him : do you
9:25acknowledge that Allah has attributes ? If he says yes and asks you , " What are these attributes like ? " We will say to him : do you acknowledge the Being of Allah ? He will say yes . Then what is His Being like ? He will say : " Like His Being . " You will then answer him : " His
9:43attributes are the same . " No attribute is comparable or similar to those of Allah . The attributes of Allah are in accordance with His Being , Subhanahu wa ta'ala . Regarding the names and attributes of Allah tabarak wa ta'ala , we say : we affirm what Allah tabarak wa ta'ala has affirmed for Himself . But
10:05this affirmation must be free from four deviations , from four points . First , we have already spoken about it . Second , it means modification or alteration . Ta'til means negation . That is , the act of seeking to understand the " how . "
10:26Tamthil , it means the act of likening Allah to His creation , similarity . So these four things are forbidden regarding the attributes and names of Allah tabarak wa ta'ala . That is to say , we affirm the names and attributes of Allah while abandoning these four deviations . First , tahrif is the
10:48modification , alteration , or falsification of the names and attributes of Allah tabarak wa ta'ala . This modification can occur in two ways . Either a modification in the word itself by adding another word , adding a letter , removing a letter , or modifying
11:09a haraka . That is the fatha , kasra , damma — the vowels for those who do not know Arabic ; they are the vowel marks on the letters that produce the ' a ' , ' i ' , ' u ' sounds . So , if one removes or modifies a word , or adds a letter or
11:27even a haraka — even a vowel — this is called modification in the word itself , which means modification of the word . As , for example , some misguided sects who said , when Allah said : " Then He
11:53established Himself upon His Throne " or " He rose over His Throne , " they distort the word " istawa " by adding a lam — an ' l ' — and they say " istaula " instead of " istawa , " which changes the meaning , because " istaula " means to seize power or conquer . So , since he refutes and
12:12refuses that Allah tabarak wa ta'ala established Himself upon His Throne , what did they do ? They wanted to completely change the word . And there is another example that happened , and those who did this the most were the Mu'tazila . They distorted and modified many texts so that they would align with their innovation . So when Allah
12:34says and Allah spoke to Musa directly , meaning He spoke to him well . You must know that in the Arabic language , a word's role in a sentence , its grammatical role , is recognized by the vowel with which the word ends . For
12:55example , here , the example here , there is a Damma , we say Allahu . So Allahu is the subject ; He is the one who speaks . Wa Kallama . So what did the Mu'tazila do ? They would say with a Fatha instead of the Damma to turn it into a direct object . To say that it was Musa who
13:17spoke to Allah and not Allah to Musa , peace be upon him , and by doing this , they deny the speech of Allah and claim that Allah does not speak . So , an astonishing story happened . A person from the Jahmiyyah came to see one of the great reciters of the Quran , one of the imams of the seven recitations , Abu
13:37' Amr , and he said to him : " I want you to read Musa with a Fatha on the name of Allah so that Musa is considered the one who spoke to Allah . " So Abu ' Amr said to him : " And if I were to read this verse in that way , what would you
13:58do about the other verse in Surah Al-A'raf , when Allah said : ' And when Musa arrived at Our appointed time and his Lord spoke to him ' ? " So there , this innovator was stuck , because here they
14:18cannot change any Haraka ; they are forced to erase this verse or remove words so as not to acknowledge that Allah , Blessed and Exalted is He , spoke to Musa , peace be upon him . So this is the modification in the word and in the structure of the word itself . The second category of modification is the
14:37modification that occurs in the meaning . Meaning they do not touch the word ; they leave it as it is . But they say , " We are interpreting its meaning . " But in fact , this interpretation , as we said , the word " interpretation " only came to hide the reality of their act ,
14:53which is modification . So they come and they say when Allah , Blessed and Exalted is He , speaks of His hands , it means power or bounty . When Allah , Blessed and Exalted is He , speaks of His anger , it means the desire to take revenge . When Allah , Blessed and Exalted is He , speaks of His mercy , it
15:11means the desire to bestow a favor . In fact , they deny the attributes while affirming some of their implications . We recognize that Allah Tabarak wa Ta'ala is merciful and that Allah possesses mercy , but it does not resemble the mercy of the creation . And the fact that Allah Tabarak wa Ta'ala shows mercy to someone implies that He
15:32will bestow blessings upon them . But we do not deny , as they do , the attribute of mercy . They deny it ; they talk about mercy . They say Allah intends to bestow blessings , but they do not acknowledge the attribute of mercy . They alter its meaning . The same applies to anger , to
15:50the hands of Allah Ta'ala , and all other attributes that their desires or corrupt logic have refused to accept . So , some of these sects wanted to interpret , or rather falsify , the Quran and the Sunnah . And they said that one should not speak of Allah Tabarak wa Ta'ala using terms that are used for
16:09human beings or for the creation . Otherwise , this implies that one is making Allah similar to His creation . But Allah Tabarak wa Ta'ala knows Himself better than anyone . So He chose the best terms and the best words to describe Himself , and He described Himself with attributes of perfection .
16:33But our own reason is not capable of understanding the reality of these attributes . Therefore , the creation must accept what Allah Tabarak wa Ta'ala has accepted regarding His own description , and the similarity between the attributes of Allah Ta'ala and those of His creatures exists only in
16:53the apparent meaning of the word , nothing more . But in the reality of things , these are two completely different matters . For example , we affirm that Allah has the quality and the attribute of sight . Human beings also have the attribute of sight . But
17:15the vision of Allah Tabarak wa Ta'ala is absolutely perfect and infinite . Unlike the vision of a human being , which is flawed and limited . There is , therefore , no possible comparison between the two . The one who tells us about Allah Ta'ala , the one who informed us of the names and attributes
17:35of Allah , is none other than Allah Himself or the Prophet , peace be upon him , in authentic hadiths . And when the Prophet , peace be upon him , informs us about Allah Tabarak wa Ta'ala , we are obligated to believe that he is the most knowledgeable of people regarding Allah , the most truthful in speech , the
17:54most sincere in intention , and the most eloquent in expression . Thus , there is no one who is a better advisor to the creation than the Messenger of Allah , peace be upon him . No one is more eloquent than him , and no one is more truthful . No one among the creation is more knowledgeable about Allah than him
18:15. These are the four qualities by which the speech of the Prophet , peace be upon him , is described , and through these , his speech becomes complete . Knowledge , truthfulness , loyalty , and eloquence . The second thing that is mandatory when affirming the names of
18:36Allah , may He be exalted , is to believe in the attributes of Allah without denying them . Denying the names and attributes of Allah , may He be exalted , whether it is all of the names and attributes as the Jahmiyyah did , or only a part of them as the Ash'aris and Maturidis did . They only deny certain
19:01attributes that their corrupted logic cannot reconcile , as they claim , or what they believe logic supports ; whereas the People of the Sunnah affirm all attributes that Allah has affirmed for Himself and that the Prophet has affirmed for Allah . The third thing that is forbidden regarding the names and attributes of Allah , may He be
19:21glorified and exalted , is " takyif . " It is the act of asking how the attributes of Allah are . For example , seeking to know the description of Allah's hands , His eyes , or others . All of this is forbidden . We are not to ask about this , nor are we to seek to imagine how the
19:42attributes of Allah , may He be glorified and exalted , are . Furthermore , Imam Malik , may Allah have mercy on him , was asked by a man who said to him , " Oh Abu Abdullah , ' The Most Merciful rose above the Throne , ' how did He rise ? " So Imam Malik did not like this
20:02question at all . He looked at the ground , and he had a piece of wood in his hand . He then scraped the ground with his stick , started to break into a sweat , turned red , and became angry , and said , " The istiwa , the establishment of Allah , is known . The '
20:21how ' is unknown . Belief in it , meaning the fact that Allah established Himself above the Throne , is an obligation . And asking about it , meaning the ' how , ' is an innovation . " Then he ordered that this person be taken out . This rule
20:44that Imam Malik , may Allah have mercy on him , cited can be applied to all the attributes of Allah , may He be glorified and exalted . For example , when we say Allah descends during the last third of the night , we say the same thing . Its descent is known , the ' how ' is unknown , believing in it is
21:02mandatory , and asking about the ' how ' is an innovation . Speech , the fact that Allah , may He be glorified and exalted , gets angry , the fact that Allah , may He be exalted , laughs — all the attributes of Allah , may He be glorified and exalted , can be applied to this rule
21:16that Imam Malik cited . This does not mean that there is no " how . " There is a " how , " but we do not know it . So we must believe and affirm , yet we are not permitted to ask the question of " how . " Because Allah , may He be blessed and
21:31exalted , did not tell us , neither in the Quran nor in the authentic Sunnah . Therefore , the reality of the attributes , we do not know them . The reality of these attributes , how they are , we do not know , even if that reality exists . The fourth point that is forbidden regarding the names and
21:46attributes of Allah , may He be blessed and exalted , is Tamthil . And we do not say Tashbih , we say Tamthil . There is a difference between the two . Tashbih means likeness . Tamthil means assimilation or similarity . What is the difference between these two terms ?
22:07Likeness . There can be a likeness between things , but that does not mean they are similar . And what Allah , may He be blessed and exalted , denied for Himself is similarity . When He said , " There is nothing similar to Him , " which is different from likeness . For example , the Hand of Allah , the hands of the
22:28creatures . The likeness is simply in the name . But there is no similarity or assimilation between the two . If we say " without any likeness , " we run into a problem , because there is a likeness , if only in the name . If we want to understand this for creatures , we say the foot of a man , the trunk of a tree ,
22:47the base of a tree , the stem of a flower , the foot of an elephant . Are all of these the same thing ? No. They are all called " foot " or " base , " but the reality is completely different . If this is true among creatures , then how about between the creatures and Allah ,
23:01may He be blessed and exalted ? So Tamthil is the act of assimilating Allah to His creatures , making Allah similar to His creatures . And there are two forms of Tamthil , of assimilation . The first form is the act of assimilating Allah to His creatures . The act of giving Allah the attributes
23:22of a creature . For example , saying that Allah , may He be blessed and exalted , rested on the seventh day after creating the heavens and the earth . So here , there is the act of assimilating Allah to a human being , to a creature that gets tired , whereas Allah , may He be blessed and exalted , no fatigue , no
23:40sleep , nor slumber touches Him . Or saying that the Hand , the Face , the Laughter , the Anger are like those of the creatures . This also is a way of assimilating Allah to His creatures . And this is forbidden . The second way of assimilating is to assimilate the creature to Allah by giving the
23:59creature attributes that are exclusive to Allah , may He be blessed and exalted . Just as Christians have done , they assigned attributes to Jesus , peace be upon him , that belong only to Allah , such as forgiving sins , much like those who claim that certain creatures know the unseen , the imperceptible . Whereas
24:20only Allah knows the unseen . While the people of the Sunnah affirm all the attributes of Allah , may He be blessed and exalted , and they make no analogy between Allah and His creation . Allah is above everything . How could one compare Him , the perfect Creator , with His creation , which is flawed and
24:40imperfect ? And Allah , may He be blessed and exalted , is elevated by His Being and His Essence . Just as He is elevated by His attributes . He possesses the most sublime attributes and names . So these four points we mentioned , which are distortion , negation , and asking " how , " seeking to know the " how . " And
25:04assimilation , the act of likening Allah to His creatures . These four points constitute a deviation from the authentic belief , and the Muslim must strive to know the belief that the Prophet , peace be upon him , held ; and it is the belief held by the companions of the Prophet Muhammad , peace be upon him . And this is the only truth . Allah
25:33accepts no other belief except this one . We believe that Allah speaks of what He wills , when He wills , as He wills . Verse 164 . And Allah spoke to Moses directly . Verse 143 . And when Moses
25:59arrived at Our appointed time and his Lord spoke to him . Surah Maryam , verse 52 . And We called him from the right side of Mount Sinai and brought him near . We believe that ... 109 . If the sea
26:28were ink for the words of my Lord , the sea would certainly be exhausted before the words of my Lord were exhausted . Surah Luqman , verse 27 . And even if all
26:52the trees on earth were pens and the sea , augmented by seven more seas , were ink , the words of Allah would not be exhausted . Indeed , Allah is Exalted in Might and Wise . No. This passage speaks to the fact of attributing speech to Allah , may He be blessed and exalted . Therefore , the
27:08people of the Sunnah attribute speech to Allah , may He be blessed and exalted . Allah speaks when He wills , in the manner He wills . He speaks with letters , whether in the Arabic language as in the Quran , or in the Hebrew language as in the Torah , and so on . He speaks with
27:25whatever language He wills , glory be to Him , and His speech is with a sound that can be heard . And this sound is not like the sound of creatures . And Allah , may He be blessed and exalted , lets His speech be heard by whomsoever He wills among His creatures . For example , Moses , peace be upon him ,
27:44heard it without an intermediary . Likewise , those whom Allah , blessed and exalted be He , chose and permitted from among His creatures , from among the angels to hear His word , glorified be He , and among the prophets like Moses , peace be upon him , and like the Prophet Muhammad , peace and blessings be upon
28:01him , during the Ascension . And He , glorified be He , will speak to the believers on the Day of Resurrection , and the believers will speak to Him . Some sects have deviated regarding the attribute of Allah's speech ; some have denied this attribute . Others said that Allah speaks internally within Himself
28:22and no one can hear Him , whereas Ahl al-Sunnah believes that Allah speaks and that His speech consists of letters and sound . And so on . We believe that these words are the most perfect , truthful in their information , just in their religious laws , and the most beautiful in recitation . Allah says verse 115 : " And
28:45the word of your Lord has been fulfilled in truth and in justice . " He also says verse 87 : " And who is more truthful than Allah in statement ? " There is no falsehood or injustice in the speech of Allah ; rather , His speech is the most complete of all speech in every sense . If you look at the
29:08eloquence , you will find it is the most complete in eloquence . If you look at the meaning , you will find it is the most complete in meaning , and so on . We believe that the Noble Quran is the word of Allah , exalted be He , which He uttered truly , with which He spoke to
29:23Gabriel , and which He sent down upon the heart of the Prophet , peace and blessings be upon him . Verse 102 : " Say , ' The Holy Spirit ( Gabriel ) has brought it down from your Lord in truth . ' "
29:53Verses 192 to 195 . " And indeed , it is the revelation of the Lord of the worlds . The Trustworthy Spirit has brought it down upon your heart , that you may be of the warners , in a clear Arabic language . " We believe that Allah , glorified and exalted be He , is above His creatures by His essence and by His
30:13attributes . In accordance with the word of the Most High Verse 255 . " And He is the Most High , the Most Great . " And His word Verse 18 : " And He is the Irresistible , above His servants . " " And
30:33He is the Wise , the Acquainted . " We believe that Verse 3 . " He created the heavens and the earth in six days , then He established Himself . " He rose over the Throne , managing all things . Therefore , in the belief of Ahl
30:54al-Sunnah , there is the belief that the Quran is the word of Allah , and the word of Allah , blessed and exalted be He , as we have seen , is an attribute among His attributes . We do not say the Quran was created by Allah , or that it is a creature , or simply an expression
31:07of Allah's speech ; rather , we firmly state that it is the speech of Allah , may He be blessed and exalted . He then spoke after that about the istiwa . The elevation of Allah , may He be blessed and exalted , is among the attributes of Allah , may He be blessed and exalted . Allah is above the heavens . He rose
31:23above His throne in a manner that befits His majesty . So , Allah , may He be blessed and exalted , has a throne . He informed us , may He be glorified and exalted , that there are angels who will carry it on the Day of Judgment . But no one knows what this throne is like . In
31:39this regard , we previously mentioned the story of Imam Malik , where he became angry when a man asked him how Allah established Himself upon His throne . But this does not only concern His elevation above the throne . This applies to all the attributes of Allah , may He be blessed and exalted . One does not ask " how " — how Allah rose above
31:57His throne , how the eyes of Allah are , and so on . Anyone who asks such questions has contradicted the Sunnah . We must not ask " how , " as the innovators do when asked where Allah is . We must not say what the innovators say ; when asked where Allah is , they say Allah is everywhere , or that we do
32:14not know where He is . All of this contradicts the Quran and is a deviation . We must answer this question . He is upon His throne above the heavens . Allah , may He be blessed and exalted , said in Surah Taha , verse 5 . The Most Merciful rose above the throne . Allah , may He be blessed and exalted ,
32:33is above the heavens . He is not intermixed with His creation . We do not say that Allah is in the sky among the clouds , but we say that Allah is above the heavens , above His creation , separated from it . Therefore , the meaning of " fi sama " is in the sense of " ala , " meaning above . There are
32:49numerous proofs regarding the fact that Allah , may He be blessed and exalted , is above the heavens in the Quran , such as the verses cited in the book , and also in the Sunnah . The Prophet , peace and blessings be upon him , said regarding a wife who refuses her husband's invitation : the One who is
33:06above the heavens will be angry until her husband is satisfied with her . And there is also the hadith of the young slave girl . A man had a slave girl responsible for a flock , and while she was out grazing them , she lost one of the sheep . Her master became angry and struck her in the face , then later felt
33:26remorse . He went to see the Prophet , peace and blessings be upon him , to learn how to atone for his sin . He explained the situation to him and asked , " Can I set her free ? " So the Prophet , peace and blessings be upon him , asked him to bring her . He asked
33:39her , " Where is Allah ? " The young slave girl replied , " Above the heavens . " Then he said to her , " Who am I ? " She replied , " You are the Messenger of Allah . " Then the Prophet , peace and blessings be upon him , said , " Set her free , for
33:53she is a believer . " Likewise , when the Prophet , peace and blessings be upon him , gave a speech at Arafat , he said , " Have I conveyed the message ? " And he pointed his finger toward the sky and then toward the people , saying , " O my Lord , bear witness ! " Also , every human
34:12being with a sound nature has the innate awareness that Allah is above the heavens . That is why when we address Allah , when we have a major problem , for example , we instinctively turn toward the sky while raising our hands . Thus , we affirm the attribute of Istiwa , the fact that Allah , Blessed
34:31and Exalted is He , has risen above His Throne , and the attribute of Uluw , the elevation of Allah , Blessed and Exalted is He , above all His creatures . His establishment ( Istiwa ) upon the Throne denotes His elevation above the Throne in His Essence , an elevation peculiar to Him that befits His majesty and His
34:51greatness . None can know its true reality except Him . We believe that He is with His creatures while He is upon His Throne . He knows their situation , hears their words , sees their deeds , manages their affairs , provides sustenance for the poor , comforts the downcast , gives sovereignty to whom He wills , takes it away from whom He wills
35:10, honors whom He wills , and humbles whom He wills . He holds all good in His hand , and He is capable of all things . And He who is like this is truly with His creatures , even if He is truly above them , upon His Throne , in His Essence . Verse 11 : There is nothing
35:29like Him , and He is the All-Hearing , the All-Seeing . We do not say as do the innovators among the Jahmiyyah and others who say that Allah is with His creatures on earth in His Essence . We further consider that anyone who holds such views is a disbeliever or misguided , because he has described Allah with defects that do not befit
35:47Him . Yes . Therefore , Allah , Blessed and Exalted is He , says here in the Quran that He is with His creatures . We have seen that Allah , Blessed and Exalted is He , is above all His creation through His Istiwa and Uluw . But in certain verses , He affirms that He is with His
36:02creatures . There is no contradiction between the two . He is above His Throne in His essence and being , but He is with His creation through His knowledge , His hearing , and His vision . What is called " ma'iyyah . " So Allah , Tabaraka wa Ta'ala , is with us through His knowledge . He watches over us . He is a
36:20witness to all our deeds wherever we may be , whether on land or at sea , in the night or the day , in your homes . And all creatures are within His knowledge ; Allah sees them all and knows everything they do . He hears their words and sees where they are . Even an ant at the bottom of the earth ,
36:39nothing escapes Allah , Tabarak wa Ta'ala . There are , therefore , two types of ma'iyyah . The ma'iyyah , meaning the fact that Allah is with His creatures . The fact that Allah is with His creation through His knowledge , His hearing , His sight — a general presence . Meaning He is with them through His
36:57knowledge , His hearing , and His sight . And here , all creatures are included and are equal in this , as Allah said : " And He is with you wherever you are " in Surah Al-Hadid . The specific presence is the fact that Allah , Tabarak wa Ta'ala , is with His righteous servants
37:18by helping them , supporting them , and granting them victory , as Allah says : " Allah is with those who fear Him and those who do good . " The fact that we affirm that Allah , Tabarak wa Ta'ala , is with us through His knowledge and not through His being and essence . This
37:41does not contradict the fact that Allah is above His creation and has risen above His Throne . For the fact that Allah , Tabarak wa Ta'ala , is near to us and with us is not like the proximity of creatures to one another . And He is not with us as people are with one another . There is nothing like unto Him
38:00, Subhanah wa Ta'ala . And We believe in what His Messenger Muhammad , sallallahu alayhi wa sallam , informed us regarding Him : that He descends every night to the lowest heaven when the last third remains . He then says : " Who calls upon Me , that I may answer his prayer ? Who asks of Me ,
38:16that I may give him ? Who seeks My forgiveness , that I may forgive him ? " From this hadith , reported by Bukhari and Muslim , we affirm that Allah , Tabarak wa Ta'ala , descends to the lowest heaven in the last third of the night in a manner that befits His majesty , Subhanah wa Ta'ala . We believe
38:35in this without drawing any similarity between the descent of Allah , Tabaraka wa Ta'ala , and that of creatures . For as Allah , Tabaraka wa Ta'ala , says : There is nothing like unto Him . And this attribute is part of those attributes of action , for one must know that Allah's attributes are of two types . The attributes related to His
38:56Being . These are the attributes that are never separated from His Being . These are attributes that have no connection to the will of Allah , Blessed and Exalted is He , such as life , knowledge , power , the fact that He has a Face , Glory be to Him . These are the attributes solely related to the
39:15actions of Allah , and thus , linked to His will . He performs them when He wills , and when He does not will , He does not perform them . The fact that He is angry or pleased with His servants , the fact that He laughs — this is part of the latter category , the active
39:29attributes — and the fact that Allah descends to the lowest heaven during the last third of the night . Allah has always been capable of these attributes , except that He performs them when He wills . Glory be to Him and Exalted is He . And this does not negate the fact of saying that Allah descends in His
39:46Being . We do not say His command descends ; He descends . That is to refute the innovators . Otherwise , it suffices for us to say : Allah descends . But if we need to refute the innovators who say it is Allah's command that descends , or Allah's mercy that descends , or others . Then there is no
40:00harm in saying : Allah descends in His Being . In this hadith , we can therefore affirm that Allah descends , and this is part of His attributes of action . There is also the affirmation of the elevation of Allah , Blessed and Exalted is He , and the fact that He is above His creation , Glory be to Him . Because
40:18one does not descend except from a high place . Likewise , there is the affirmation of the attribute of speech in this hadith , the speech of Allah , Blessed and Exalted is He . For in the hadith , it is said " He says , " so we can affirm through this hadith the fact that Allah forgives , answers , and gives
40:36. And all of this is part of the attributes of Allah , Blessed and Exalted is He . And we believe that all of this is the truth , because it is the Prophet Muhammad , peace and blessings be upon him , who informed us , and he is the most knowledgeable of men , the most truthful , and the best in speech . He
40:54informed us about his Lord that He descends every night to the heaven . Of the world , during the last third of the night . And how does He descend ? Allah — we do not ask , we do not ask . We believe that Allah , Glory and Purity be to Him , will come on the Day of
41:10Resurrection to judge between His servants . According to the word of Allah . Verse 21 through verse 23 .
41:39Beware , when the earth is crushed again and again , and your Lord comes , and the angels , rank upon rank , and that Day , Hell will be brought near . That Day , man will remember . But how will the remembrance avail him ? So , here we affirm that Allah tabarak wa ta'ala will come on the Day of Judgment
41:55to pass judgment among His servants . We affirm this in a manner befitting His majesty . But as for the " how , " Allah knows best ; we do not ask , and we do not know it . We do not know it . We only know that it is not like His creation , and it is forbidden to question it . It
42:11is an innovation , but we acknowledge it ; we say that Allah comes , we do not say it is Allah's command that comes or that it is the angels who come . We also believe that Surah verse 16 , He perfectly does what He wills . We believe that His will is divided into two categories . A universal will .
42:29Through it , what He wills is realized , and it does not necessarily imply that He loves the thing realized ; it is designated by the meaning of al-mashia , as in the word of Allah , verse 253 . And if Allah had willed , they would not
42:50have fought each other , but Allah does what He wills . Surah verse 34 . In case Allah wanted to lead you astray ; He is your Lord . A religious will . It does not necessarily imply the realization of the thing willed . But this thing is always loved by Allah . As in the word of Allah , verse 27 . Allah wants to
43:17accept your repentance . So here , the Sheikh explains this other point among the attributes of Allah tabarak wa ta'ala , which is the will . And this will is divided into two categories : the universal will and the religious will . The universal will implies mashia
43:39; it is the fact of Allah tabarak wa ta'ala's will in the universe and predestination . It encompasses everything that Allah tabarak wa ta'ala wills , whether He loves or does not love that thing . For example , He willed for rain to fall or for someone to perform a certain act of worship . But He also willed murders , wars , and
43:55hurricanes . All this occurred solely by the will of Allah . It cannot happen except because Allah willed it . But this does not mean that Allah loves those things . In His will , He permits certain things to occur in creation that He does not love , in order to test the people . So , through His wisdom ,
44:13Subhanahu wa ta'ala , and for the wisdom for which He created this universe , and created humans and jinn to test them , Allah willed , in His wisdom , that disasters should occur to see if a human being will be patient and obedient when misfortune strikes . Will they show faith , or will they turn away
44:29from faith , and so on ? And then there is the religious will . This implies Allah's love . Meaning that Allah loves that particular thing . It is everything that Allah Tabaraka wa Ta'ala loves and approves of , but it does not necessarily happen . For example , Allah loves for people to be Muslims and to
44:47worship Him . Yet , not everyone is a Muslim . As in the verse cited by the Sheikh rahimahullah , Allah wills repentance in the sense that He loves repentance . Allah loves for us to repent . Yet many people do not repent . Thus , the difference between the universal will and the religious will is that the universal will involves
45:07things Allah may love and approve of , but He may also not love or approve of them if He has forbidden them in His revelation , like sins , injustice , and so on ; whereas the religious will only occurs regarding what Allah Tabaraka wa Ta'ala loves . Secondly , the universal will functions as a means . It is not an
45:27end in itself , but rather a cause . So Allah created Iblis , He created evil , but for there to be a test for something greater ; He did not will evil to exist for the sake of evil , but with the goal of testing His creatures . Whereas the religious will of Allah Tabaraka wa Ta'ala is willed for its
45:44own sake . Because Allah loves obedience and is pleased with it . Thirdly , the third difference : the universal will must occur . There is no choice in the matter . If Allah wills that at a certain moment there will be an earthquake , it must happen . Whereas the religious will , it may occur . Or it may
46:03not occur ? Allah wills and loves for people to believe , but He has given people the choice to believe or not to believe . And the people of the Sunnah affirm both types of will and distinguish between them . We believe that these universal and religious wills are governed by His wisdom . Thus , all that He has decreed
46:24universally , or all acts of worship performed by these creatures that He has prescribed religiously , were done so for a specific reason and in correlation with His wisdom . Whether we have become aware of it or whether it exceeds our understanding . Verse 8 . Is Allah not the wisest of judges ? Verse
46:5050 . Who is better than Allah in judgment for people who believe with certainty ? Therefore , the will of Allah Tabaraka wa Ta'ala depends on His wisdom . Whether we know this wisdom or are unaware of it . But we must submit to what Allah Tabaraka wa Ta'ala has predestined , for Allah does what He wills . As He says , He is not questioned
47:10about what He does , for He only does a thing according to His wisdom . We believe that Allah loves His allies and that they love Him too . Verse 31 says , " If you truly love Allah , then follow me ; Allah will love you . " 54 . " Allah
47:39will bring a people whom He loves and who love Him . " Verse 146 . And Allah loves the steadfast . Verse 9 . And be equitable , for indeed Allah loves the equitable people . Verse 195 . And do
48:03good , for indeed Allah loves the doers of good . Thus , we affirm the love of Allah Tabaraka wa Ta'ala — that Allah loves His allies . Some sects say that if we affirm this , we are affirming a similarity to the creatures . Because love is a human sentiment . But we answer them : there is no similarity
48:19between the two , even if the term is similar . In reality , they are two different things . The way Allah Tabaraka wa Ta'ala loves is not comparable to the creature . One must affirm that Allah loves and that He loves His allies in a way that befits His majesty . In the cited verses , we
48:36see that Allah Tabaraka wa Ta'ala loves those who follow the Messenger , the steadfast , the equitable , the doers of good , and so on . Ahl al-Sunnah wal-Jama'ah , they affirm that there is love on both sides . Allah loves His allies , and His allies love Allah . Contrary to certain sects that have denied this , like the Jahmiyyah , who
48:56said He does not love and He cannot be loved . No , we believe that Allah is pleased with all that He has legislated as acts and words , and that He hates all that He has forbidden . Verse 7 . If
49:18you disbelieve , Allah is well-pleased without you . However , He is not pleased with disbelief for His servants . But if you are grateful , He is pleased with it for you . But Allah disliked their departure for combat . So He made them
49:39lazy , and it was said to them , " Stay with those who stay behind . " We believe that Allah is pleased with the believers who perform good deeds . Verse 8 . Allah is pleased with them , and they are pleased with Him . Such will be the reward for those who have feared their Lord . So here Allah is described by the
50:05attribute of satisfaction , and Allah's satisfaction is an attribute linked to His will , which is therefore part of the attributes of action . And the fact that Allah hates is an attribute that has also been established in the Quran and the Sunnah . We believe that Allah becomes angry with those who have deserved His wrath
50:26among the disbelievers and others . Verse 6 . Who think evil of Allah ? That a cruel fate may befall them , and Allah is angry with them . But those who
50:54deliberately open their hearts to disbelief , upon them is the wrath of Allah , and they shall have an immense punishment . Here , there is another attribute affirmed , which is anger , the opposite of satisfaction . Believing in the attribute of Allah’s anger , Tabarak wa Ta'ala , is part of the belief of Ahl al-Sunnah wal-Jama'ah . And the fact
51:11that Allah , Tabarak wa Ta'ala , is described by this attribute , the attribute of anger toward those who deserve it among the disbelievers and also among sinful Muslims . The anger of Allah , Tabarak wa Ta'ala , is an attribute among the attributes of action . Therefore , it is linked to the will of Allah , Tabarak wa Ta'ala . So
51:29these descriptions given of Allah , Tabarak wa Ta'ala , which He gave to Himself , He described Himself as having anger , satisfaction , hating certain things or people , and so on . All these attributes are part of the attributes of action . Allah performs these actions when He wishes and as He wishes . And Ahl al-Sunnah wal-Jama'ah affirms all
51:49these attributes as befits His majesty , without drawing any similarity between Him and His creatures . We also do not act like certain sects that seek an interpretation and modify the meaning of these attributes . We affirm them as Allah , Tabaraka wa Ta'ala , has affirmed them . And we will stop here , Insha'Allah . Muhammad