Nothing worthy of worship except Allaah, He is Al-Awwal, Al-Aakhir and will not Perish, nor will Pass Away

Audio by  Abu Talhah Dawud ibn Ronald Burbank  [Download]

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In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank explains the Point #5 ,#6 and #7 as outlined below.

5. And there is nothing worthy of worship except Him.

This is Tawheed Al Uloohiyyah. Laa Ilaah means nothing worthy of worship except Him. But if you said, “Nothing is worshiped except Him”, then this is false, because there are many that are worshipped other than Allaah the Glorious and Majestic. So if you say that nothing is worshipped except Allaah, you have made everything that is worshipped into Allaah, and this is the Madh’hab of the people of Wahdatul Wajood, so if the one who says that believes in it, then he is from the people of Wahdatul Wajood, but if he does not believe in it, then he said blindly following someone, or because he heard it from someone, then this is incorrect, and it is obligatory upon him to correct that, and some people start their Salaah with this, “Nothing is worshipped except You.” And Allaah is the One Who has the right to be worshipped, and anything else other than Him that is worshipped, is worshipped upon falsehood. He the most High says, “That is because Allaah, He is the Truth, and what they invoke besides Him, it is falsehood, and verily, Allaah He is the Most High, the Most Great.” (Al Hajj 22:62)

6. He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end.

As the statement of Allaah proves this, “He is the First and the Last.“ (Al Hadid 57:3), along with the statement of His Messenger sallallaahu alaihi wa sallam, “You are the First, so there are none before You, and You are the Last, so there are none after You.” [4]

But the word Qadeem (old) is not associated with Allaah, except informatively. It is not from His names; rather from His names is Al Awwal (The First), and Al Awwal is not like Al Qadeem, because Al Qadeem may have something before it, while Al Awwal has nothing preceding it. He sallallaahu alaihi wa sallam said, “You are Al Awwal, so there are none before You.”

Rather, the author was cautious, so he said, “ He is Qadeem with no beginning.” But if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect.

Footnotes: [4] Narrated by Imaam Muslim hadeeth number 2713

7. He will not perish, nor will He pass away.

Perishing and passing away hold the same meaning. Allaah has been characterized with an everlasting life; He the most High says, “And put your trust in the Ever Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves.” (Al Furqaan 25:58). So extinction does not come to Allaah, and He the Glorious and Most High says, “Everything will perish save His Face. His is the Decision, and to Him you shall be returned.” (Al Qasas 28:88). And He the most High says, “Whatsoever is on it will perish. And the Face of your Lord full of Majesty and Honor will abide forever.” (Ar Rahman 55:26-27). So eternity is for Allaah, and the creation will die and then be summoned, and they used to be non existent in the beginning, and then Allaah created them, and then they will die, and then Allaah the Glorious and Majestic will summon them. So Allaah the most High has no beginning, nor an end.

Source : Concise Notes on Aqeedah At Tahaawiyyah, Shaykh Saalih bin Fawzaan al Fawzaan
At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi

Audio Source :
Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi   [Lesson 4 , starting from 9:00 mins]
Explanation by Shaikh Saalih ibn Saalih al-Fawzaan
Translated by Abu Talhah Dawud ibn Ronald Burbank , Source: ittibaa.com

There is nothing like Him & There is nothing that can overwhelm Him

Audio by  Abu Talhah Dawud ibn Ronald Burbank  [Download]

Listen :

In this explanation of Aqeedah Tahawiyyah, brother Dawud Burbank explains the Point #3 and #4 as outlined below.

3. And there is nothing like unto Him.

(This is) taken from the statement of Allaah the most High, “There is nothing like unto Him.” (Ash Shura 42:11), and His statement, “And there is none co-equal or comparable unto Him.” (Al Ikhlas 112:4), and His statement, “Then do not set up rivals unto Allaah (in worship).” (Al Baqarah 2:22).

This means that He the Glorious and most High has no one comparable to Him who He competes with, so Tamtheel (representation) and Tashbeeh (assimilation) are both negated with regards to Allaah the Glorious and Majestic. No one from the creation is similar to Him. This is what is obligatory; to establish what Allaah has established for Himself, and to believe in it, and not to compare Him with anything from His creation, and not to assimilate Him with anything from His creation. In this (belief that we have mentioned) is a refutation on the Mushabbihah; those who say that Allaah is like His creation, and they do not separate between the Creator and the created, and that is a false Madh’hab.

And opposite to them is the Madh’hab of the Mu’attilah whom have gone to extremes in regards to Tanzeeh[1], so much so that they have denied some of the names and attributes that He has confirmed (for Himself).

So both of these groups have erred; the Mu’attilah have gone to extremes in regards to Tanzeeh and have denied Tashbeeh, while the Mushabbihah have gone to extremes in confirming (attributes to Allaah), whereas Ahlus Sunnah wal Jama’ah have stayed in the middle, so they have confirmed what Allaah has confirmed for Himself in what befits His Majesty, without Ta’teel (denial) and Tashbeeh (likening Him to His creation) upon His saying, “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” (Ash-Shura 42:11). So His statement, “There is nothing like unto Him” is a negation of Tashbeeh and His statement, “He is the All-Hearer, the All-Seer” is a negation of Ta’teel, and Ahlus Sunnah wal Jama’ah continue upon this Madh’hab. And because of this it is said: The Mu’attilah worship a non-being; the Mushabbihah worship an idol, and the Muwahhid [2] worships a Single, Alone, and Eternal God.

4. Nothing is impossible for Him.

This is the establishment of the completeness of His capabilities. He the most High says, “… and He is Able to do all things.” (Al-Ma’idah 5:120), and He the most High says, “… and Allaah is Able to do everything.” (Al-Kahf 18:45), and He the most High says, “He is All Knowing, All Omnipotent.” (Fatir 35:44).

The meaning of Al Qadeer [3] is the One with unlimited capabilities, so there is nothing that is outside the capabilities of Allaah the most High. If he desires something he just says to it, “Be and it is.”

So in this is the confirmation of the capabilities of Allaah the most High, and the establishment of its comprehensiveness, and its containment of everything! As for the statement that some authors use, “He is capable of what He wished to be capable over”, then this incorrect, because Allaah does not limit His capabilities to (His) will, rather He says, “… and He is Able to do all things.” So say what He the Glorious and most High says. Indeed it has come in His statement, “…and He is All Potent over their assembling (i.e. resurrecting them on the Day of Resurrection) whenever He wills.” (Ash-Shura 42:29), because they (i.e. whatever is in the heavens and the earth) have an appointed time in the future (to be assembled), and He is capable of gathering them at that time. “And among His Ayaat is the creation of the heavens and the earth, and whatever moving creatures He has dispersed in them both. And He is All Potent over their assembling (i.e. resurrecting them on the Day of Resurrection after their death) whenever He wills.” (Ash-Shura 42:29)

Foot Notes :
[1] [Translators footnote] Tanzeeh: Considering Allaah for removed from some of the attributes that He Himself and His Messenger sallallaahu alaihi wa sallam have confirmed for Allaah
[2] Translators Footnote: Muwahhid: One who actualizes Tawheed.
[3] [Translators Footnote] Al Qadeer: one of the Names of Allaah the Most High which means the All Powerful

Source : Concise Notes on Aqeedah At Tahaawiyyah, Shaykh Saalih bin Fawzaan al Fawzaan
At Ta’leeqat Al Mukhtisirah Alaa Matn Aqeedah At Tahaawiyyah, Translated By: Kashif as Salafi

Audio Source :
Aqeedat-ut-Tahaawiyyah – Imaam at-Tahaawi
Explanation by Shaikh Saalih ibn Saalih al-Fawzaan
Translated by Abu Talhah Dawud ibn Ronald Burbank , Source: ittibaa.com

[Audio] Seeing Allaah (ar-Ru’yah) in The Hereafter

Audio by  Abu Talhah Dawud ibn Ronald Burbank  [Download]

Listen :

[16] Seeing Allaah In The Hereafter : To have Faith in seeing Allaah on the Day of Resurrection. They will see Allaah with the eyes of their heads [1].

Notes :
1. Allaah says:
“Some faces that Day shall be shining and radiant. Looking at their Lord”. (Soorah al-Qiyaamah 75:22-23) Shuaib reports that Allaah’s Messenger (Peace be upon him) said, “When the people of Paradise enter Paradise, Allaah, the Blessed and Most High, will say ‘Do you wish for anything extra that I may give you?’ They will say ‘Have You not brightened our faces? Have You not entered us into Paradise and saved us from the Fire?’ So He will remove the screen and they will not have been given anything more beloved to them as looking at their Lord, the Mighty and Majestic.” Reported by Muslim (Eng. trans. 1/114/no. 347) and others.

Hanbal said: I spoke to Abu ‘Abdullaah, meaning Ahmad (ibn Hanbal) about seeing Allaah (ar-Ru’yah). He said, “They are authentic ahaadeeth. We have Faith (Eemaan) in them and affirm it. We have Faith in and affirm everything reported from the Prophet (Peace be upon him) with good chains of narration.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.889).

2. ‘Adiyy ibn Haatim reports that the Prophet (Peace be upon him) said, “There is not one of you except that Allaah will speak to him on the Day of Resurrection, there being no interpreter between Him and him.” Reported by al-Bukhaaree (Eng. trans. 8/358/no.547), Ahmad and at-Tirmidhee.

Source :
Sharh-us-Sunnah – Explanation of the Creed
by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]
Explanation by Shaikh Saalih ibn Saalih al-Fawzaan
Translated by Abu Talhah Dawud ibn Ronald Burbank , Source: ittibaa.com

[Audio] Speculative Speech About Allaah is A Heretical Innovation

Audio by  Abu Talhah Dawud ibn Ronald Burbank  [Download]

Listen :

11: Speculative Speech About Allaah Is A Heretical Innovation

May Allaah have mercy upon you! Know that speculative speech about the Lord, the Most High, is a newly invented matter and is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur’aan and what the Messenger of Allaah (saws) explained to his Companions.

So, He, the Mighty, is One: “There is nothing like Him and He is the All-Hearing, the All-Seeing”. [Soorah ash-Shoora (42):11]

Source :
Sharh-us-Sunnah – Explanation of the Creed
by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]
Explanation by Shaikh Saalih ibn Saalih al-Fawzaan
Translated by Abu Talhah Dawud ibn Ronald Burbank , Source: ittibaa.com

Al-Awwal & Al-Qadeem

He is Qadeem (Eternal) with no beginning, and the Ever Lasting with no end

As the statement of Allaah proves this, “He is the First and the Last.“ (Al Hadid 57:3), along with the statement of His Messenger sallallaahu alaihi wa sallam, “You are the First, so there are none before You, and You are the Last, so there are none after You.” [4]

But the word Qadeem (old) is not associated with Allaah, except informatively. It is not from His names; rather from His names is Al Awwal (The First), and Al Awwal is not like Al Qadeem, because Al Qadeem may have something before it, while Al Awwal has nothing preceding it. He sallallaahu alaihi wa sallam said, “You are Al Awwal, so there are none before You.”

Rather, the author was cautious, so he said, “ He is Qadeem with no beginning.” But if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect.

Foot Notes:
[4] Narrated by Imaam Muslim hadeeth number 2713

Source :

Concise Notes on Aqeedah At Tahaawiyyah – Shaykh Saalih Bin Fawzaan Al Fawzaan
Source: At Taleeqaat Al Mukhtasirah Alaa Aqeedah At Tahaawiyyah, Translated by Kashif as Salafi

Some Notes by Brother Moosa Richardson on Salafitalk.net

“..if he would have said, “Qadeem” and stopped, then the meaning of this would be incorrect.” [At-Ta'leeqat Al-Mukhtasirah alaa Matn Aqeedah At-Tahaawiyyah]…”

This shows how the scholars deal with phrases not mentioned in the texts and/or not mentioned by our Salaf.  The word “qadeem” is from them.  We do not accept its usage in reference to Allaah at all.  However, we look to the intention of the person using the word and if the meaning that they intend is correct, then we affirm the correctness of the meaning while replacing the word with something that is established.  In this case, we say Ibn Abil-’Izz did not intend to say that Allaah is qadeem, meaning something old that had a beginning, rather he meant the correct meaning of the name “al-Awwal”.  So we affirm the correct meaning for his speech, however we abandon the word qadeem and do not use it in reference to Allaah (even with the correct meaning), rather we use that which is supported by the texts and that used by the salaf: al-Awwal.

This principle is very important, so review EXEMPLARY FOUNDATIONS by Ibn ‘Uthaymeen (p.66-68), regarding the usage of the word “jihah”.  So understand the difference between accepting the meaning and accepting the word/phrase itself, may Allaah bless you.

Ibn Abil-’Izz al-Hanafee explained at-Tahaawiyyah of Abu Ja’far.  Ibn Abil-’Izz explained that the meaning of Qadeem is found in the Name “Al-Awwal”, and to use the Name “Qadeem” for Allaah is not correct as there is no text to support that. [Sharh at-Tahaawiyyah, 1/170-172, ar-Risaalah] .

Ibn Abil-’Izz al-Hanafee said, “…And the (texts of the) Shar’ have come with His Name Al-Awwal, and it is better than “Al-Qadeem”, since it cause one to understand that everything after it is to be returned to it, and follows it, as opposed to “al-qadeem”, and Allaah has the MOST BEAUTIFUL Names, not just beautiful Names…” [1/172]

Additionally, other scholars besides at-Tahaawee (like Ibn Mandah and al-Bayhaqee for example), referred to Allaah as “Qadeem”, and that was most likely based on the fact that the name “al-Qadeem” is one of the names mentioned in al-Waleed ibn Muslim’s narration of the hadeeth regarding the 99 Names of Allaah.  The narration is dha’eef (weak), however a number of scholars assumed it to be authentic, and this gives us some insight as to why they affirmed it, and Allaah knows best.

Moosaa ibn John Richardson

Q 1: I have read in the book of Islamic `Aqidah (creed) written by Shaykh `Abdul-Hamid ibn Badis and commented and verified by Muhammad Al-Hasan Fudla’ that Allah (Exalted be He) is Old, which means that His Being was never preceded by nonexistence; there is no beginning for His Existence. Is this confirmed in the Qur’an and the Sunnah (whatever is reported from the Prophet)?

A: The word “Old” is not one of the Names of Allah (may He be Blessed and Exalted) and it is enough to call Him with His Name “The First”. However, it is permissible to call Allah (Exalted be He) the Old since you describe Him and inform about Him and not as one of His Names as the scholars stated. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net
Fatwas of Permanent Committee>Group 2>Volume 2: `Aqidah>Ta’wil of the Attributes of Allah>Allah’s Eternity

Q: Is it permissible to say that Allah is Non-resembling to the creatures and that He is “old”?

A: All perfect Attributes are attributed to Allah (Glorified and Exalted be He), as those He has attributed to Himself and those the Messenger (peace be upon him) attributed to Him, as Allah says: <<There is nothing like Him; and He is the All-Hearer, the All-Seer>>.

He (Glorified be He) is Unique in His Self, Attributes, Names and Actions and there is nothing like Him. “Old” is not mentioned among the Names of Allah, but He is the First as He says: <<He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing>>.

It is also confirmed that the Prophet (peace be upon him) said, “O Allah! You are the First, as there was nothing before You, and You are the Last, as there will be nothing after You. You are the Most High, as there is nothing above You, and You are the Nearest, as there is nothing closer than You.” (Related by Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Deputy Chairman     Chairman
`Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net
Fatwas of Permanent Committee>Group 2>Volume 2: `Aqidah>Ta’wil of the Attributes of Allah>Allah’s Eternity and Non-resemblance to creatures

Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens

Q 2: What is the evidence that Allah is in the heavens?

A: The `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) is that Allah is in the heavens, above all of His Creation, and that He has risen above the Throne, as He (Glorified be He) states:

<<Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning>> (Surah Al-Mulk 67:16-17)

and He (Exalted be He) states:

<<To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds)>> (Surah Fatir 35:10)

and states:

<<He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him>> (Surah Al-Sajdah 32:5)

and in Surah Ta-Hah:

<<The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)>> (Surah Taha 25:10)

and (Glorified be He):

<<Indeed, your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty)>> (Surah Al-Ara’f 7:54)

in seven places in the Qur’an.

Furthermore, it was authentically reported in the Hadith regarding the Kharijites that the prophet (peace be upon him) states:

“Don’t you trust me though I am the trustworthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?”

and

when the Prophet (peace be upon him) asked a slave girl, “Where is Allah?” She replied, “In the heaven.” He (peace be upon him) then asked her, “Who am I?” She said, “You are the Messenger of Allah.” He (peace be upon him) said (to her master), “Release her, for she is a believer.” [Related by Muslim]

The Prophet (peace be upon him) also stated:

The Compassionate One has mercy on those who are merciful. If you show mercy to those who are on the earth, He Who is in the heaven will show mercy to you. [Related by Ahmad, Abu Dawud and Al-Tirmidhi who classified it as a Hasan Sahih Hadith, and Al-Hakim who classified it as Sahih and Al-Dhahabi agreed with him].

And there are many other Hadith to this effect.

Sheikh-ul-Islam Ibn Taymiyyah said that this does not mean in any way that Allah is in the midst of, or surrounded by the heavens, as none of the Salaf (righteous predecessors) of this Ummah (community) or its Imams ever stated that; rather they agreed that allah is established on His Throne above the heavens and is distinguished from His creation with no similarity whatsoever between Him and His creation in terms of His Attributes, Names, or Power.

Then he quoted the saying of Al-Imam Malik that Allah is above the heavens and His knowledge encompasses everywhere and every thing, until he (Malik) said whoever believes that Allah is in the mist of, or surrounded by the heavens and that He needs His Throne or any of His creation, or that His rising above the Throne is similar to that of any of His servants sitting on a chair, then he is astray, Mubtadi` (one who introduces innovations in religion) and Islamically ignorant.

Likewise, whoever believes that Allah is not above the heavens and rising above His Throne and Muhammad was not carried to heaven or the Qur’an was revealed to him, is Mu`atil (denying Allah’s attributes), astray and Mubtadi`.  [Quoted from the collection of Fatwa by Ibn Taymiyyah.]

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net

Browse by Volume Number > Group 2 > Volume 2: `Aqidah > Ta’wil of the Attributes of Allah > The evidence Allah is in the heavens

Related Links:

• The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool – Sheikh Al-Albanee
• The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things – Sheikh Al-Albanee
• Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah
• The Transcendence (‘Uluw) of Allaah , Refuting Doubts and Misconceptions – by Dr. Saleh as Saleh

Ruling on giving names indicating servitude to other than Allah

Q: Some people commonly give their children names such as `Abdul-Nabiy (the servant of the Prophet), `Abdul-Hussayn (the servant of Al-Hussayn). What is the opinion of your Eminence on such names? Please advise us. May Allah reward you well.

A: It is impermissible to give names indicating servitude to other than Allah (Exalted be He), i.e. it is prohibited to say `Abdul-Nabiy, `Abd Aly, `Abdul-Hussayn and so on. This is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), for such names should be denoting servitude to Allah Alone like `Abdul-Rahman (The Servant of The Most Compassionate), `Abdul-Rahim (The Servant of the Most Merciful), `Abdul-Malik (The Servant of The Sovereign), `Abdul-Quddus (The Servant of The Most Holy) etc. This is the right form of servitude, which is to be declared to None but Allah.

Ibn Hazm Abu Muhammad said:

The widely-known opinion of scholars is to prohibit any name indicating servitude to other than Allah, such as `Abd `Umar, `Abd Al-Ka`bah and the like with the exception of `Abdul-Muttalib, as there is disagreement on that. In other words, scholars agree upon prohibiting this. Therefore, it is impermissible to give names showing servitude to other than Allah (Exalted be He) regardless of who the person is. Accordingly, it is impermissible to say: `Abdul-Hussayn, `Abd `Umar, `Abdul-Nabiy, `Abdul-Ka`bah and the like. Rather, a person should use either names signifying servitude to Allah (Exalted be He) or other names like Salih, Muhammad, Ahmad, Zayd, Khalid, Bakr and the like.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

Browse by Volume Number > Volume 1 > Chapter on `Aqidah > Chapter on respecting the Names of Allah > Ruling on giving someone a name that indicates servitude to other than Allah

[Audio] Speech of Allah – Mustafa George

Excellent Class related to the speech of Allah  from Sharh Al Sunnah by Imam Al Barbaharee – Audio by brother  Mustafa George

Listen :

[Download this mp3] – This audio has been taken from Brother Mustafa George’s Site

From Sharhu Sunnah – Imam Barbaharee:

Point No # 16 : Concerning The Speech of Allaah And Questioning the Attributes:

No one says about the attributes of the Lord, theMost High, ‘Why?’ except one who doubts about Allaah, the Blessed and Most High. The Qur’aan is the Speech of Allaah, His Revelation and Light. It is not created, since the Qur’aan is from Allaah and that which is from Allaah is not created. This was whatMaalik ibn Anas, Ahmad ibn Hanbal and the Scholars before and after them said and debating about it is disbelief.[1]

Notes

1. The Qur’aan is the Speech of Allaah, hence it is an attribute of Allaah. All of Allaah’s attributes have been with Him eternally. Imaam Maalik said, “The Qur’aan is the speech of Allaah. It is not created.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.414).

Imaam Ahmad ibn Hanbal was asked about the one who says that the Qur’aan was created, so he said, “(He is) a disbeliever.” Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahl is-Sunnah (no.449).

Related Links:

• [Audio] Sharh-us-Sunnah – Dawud ibn Ronald Burbank
• [online class] Sharhu Sunnah by Imam al Barbaharee – by Mustafa George

“The Hand of Allaah is over their hands”

Explanation of the Ayah whose meanings say: <<The Hand of Allâh is over their hands>> (Surah Al Fath 48:10)

From `Abdul `Aziz Bin `Abdullah ibn Baz to the respected brother, As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) To proceed:

With reference to your Fatwa request registered in the Department of Scholarly Research and Ifta’ no. 3137 dated 11/7/1408 A.H., it reads:

We attended a Tafsir (exegesis of the meanings of the Qur’an) seminar held in a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and located in Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah (whose meanings translated as): <<The Hand of Allâh is over their hands>> (Surah Al Fath 48:10). He said that this Ayah has more than one meaning. It can be Allah’s Help given to them, Allah’s Power with them, or Allah’s Knowledge of their conditions and intentions. After the seminar finished, one brother told the Shaykh that his interpretation of this Ayah goes against `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and complies with the views of Asha`irah (a Muslim group that bases its creedal issues on logic). The Shaykh was annoyed and replied that Al-Mawardy and Ibn Kathir mentioned this interpretation in their books. The man corrected him saying that Ibn Kathir did not state that, but it is Al-Mawardy who advocated Asha`irah. The debate heated and people behaved aggressively labeling the man a Christian and Buddhist and they were about to beat him but some protected him. Allah knows that this man wanted to explain the truth out of his jealousy for the Muslim `Aqidah and the impermissibility to delay the declaration beyond the time of need. The man suggested that the issue be referred to you and they agreed. Would you please enlighten us. May Allah reward you the best. Waiting for your reply.

Please be informed that our creed is to affirm Allah’s Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah. However, this Hand is such as befits Allah’s Majesty without Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His Creation) or Tahrif (distortion of the meaning) or Ta`til (negation of the meaning or function of Allah’s Attributes). We believe that there is nothing like Him; and He is the All-Hearer, the All-Seer. We do not deny any of His Attributes with which He described Himself. We do not change the words from their (right) places. We do not discuss the nature of His Attributes, or liken His Attributes to those of His creation, because there is nothing that can be compared to Him, and He has no peer, equal or rival. Just as He (Glorified be He) has a true “Self” which is not similar to that of His creatures, He does not resemble any of His creatures in any of His Attributes. Confirming the Attributes of the Creator does not entail comparing them to those of the created. This is the doctrine of the Salaf (righteous predecessors) including Sahabah (Companions of the Prophet), Tabi`un (Followers, the generation after the Companions of the Prophet) and their followers from the best three generations of Islam and their successors to this day.

Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) stated:

Al-Rashid is not one of the Names of Allah (Exalted be He)

Q 1: Is it correct that “Al-Rashid (The Righteous Teacher)” is one of the Names of Allah (Glorified be He)? What is the ruling on having the name of “`Abdul-Rashid (Servant of Al-Rashid)”? Is it obligatory upon anyone who has this name to change it?

Ans:

Al-Rashid is not one of the Names of Allah (Exalted be He) because it is not stated in the Qur’an and Sunnah. Accordingly, it is impermissible to say,  ”Abdul-Rashid”. It is obligatory upon anyone who has this name to change it.

Permanent Committee for Scholarly Research and Ifta’
Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd, Salih Al-Fawzan ,`Abdullah ibn Ghudayyan, `Abdul-`Aziz Al Al-Shaykh, `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net

Fatwas of Permanent Committee>Group 2>Volume 10: Hajj and `Umrah>Ud-hiyah, `Aqiqah and naming the newborn>Naming newborn babies and shaving their heads>Is it correct that ‘Al-Rashid’ is one of the Names of Allah?