Attributing the name al-Qadim (the Ancient) to Allah and the chapter on reporting attributes
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The questioner:
he.
The Shaykh:
The leading expert market.
The questioner:
Or the need.
The Shaykh:
Al-Qadim (the Ancient) is not among the names of Allah, but it is reported of Him; it is reported of Him because He is Ancient. The chapter on reporting attributes is broader than the chapter on likening. It is reported of Him because He is Ancient, but one does not say, "O Ancient, Allah is Ancient." This is not from the chapter of names, because names are based on divine revelation. Allah is not named except by what He named Himself with, or by what His Messenger (peace and blessings be upon him) named Him with.
As for reporting attributes, its path is one. It is said that Allah reports of Himself that He is al-Quddus (the Most Holy), that He is al-Shay (the Thing), and so on, as mentioned by the scholars in the chapter of reporting attributes of Allah (Mighty and Majestic), not from the chapter of doubt or the rank of His essence. The Thing, the Existent, and the Speaker. Yes, this is naming Allah with what He did not name Himself with.
The questioner:
And the decree of Allah. And that the benefit lies in this.
The Shaykh:
The advice to the student scholars in this matter is that you are studying the creed; you are studying the correct creed, so that when you read in these details, you benefit from the knowledge contained in them and you are warned of the errors contained in them.
It is obligatory that you study the correct creed, and it is obligatory that you understand it first. As for the person who does not understand the correct creed and has not studied it, he should avoid this idea and not read in it.
He should read in reliable books, such as the Tafsir of Ibn Jarir, the Tafsir of Ibn Kathir, the Tafsir of Ibn Fahl, and the reliable Tafsirs, such as the Tafsir al-Baghawi, which was authored by the people of the Sunnah and the community, because it is safe and contains nothing of the distortions regarding the attributes. As for the person whom Allah has not granted the understanding of the creed and its full comprehension, I advise him to read in the other Tafsir books and benefit from the knowledge contained in them.
The Tafsir of al-Razi, the Tafsir of al-Zamakhshari, the Tafsir of al-Nasafi, the Tafsir of al-Baydawi, and al-Jalalayn. He benefits from the knowledge contained in them and leaves the errors contained in them. Even al-Hadith, may Allah have mercy on him, spoke a lot about the figurative interpretation (ta'wil) and did not comment on it.
And Fath al-Khayr is famous for the words of the figurative interpreters. And he did not comment on that. He merely transmitted it. So it is like the Tafsirs that it is not fitting for a beginner to read in them until he learns the creed and understands it well. Yes.
Or he is able to be worthy, as for their Sunnah, he does not come to it ever, as for His command, he does not come to it. So did he take something from Allah from within the naming?
No, this did not take anything, but the reporting of Allah because He has a thing, this is from within the reporting. The insight into the chapter that He has a manner and that He has an essence that does not resemble essences, this is from the chapter of insight, not from the chapter of likening.
he.
The Shaykh:
The leading expert market.
The questioner:
Or the need.
The Shaykh:
Al-Qadim (the Ancient) is not among the names of Allah, but it is reported of Him; it is reported of Him because He is Ancient. The chapter on reporting attributes is broader than the chapter on likening. It is reported of Him because He is Ancient, but one does not say, "O Ancient, Allah is Ancient." This is not from the chapter of names, because names are based on divine revelation. Allah is not named except by what He named Himself with, or by what His Messenger (peace and blessings be upon him) named Him with.
As for reporting attributes, its path is one. It is said that Allah reports of Himself that He is al-Quddus (the Most Holy), that He is al-Shay (the Thing), and so on, as mentioned by the scholars in the chapter of reporting attributes of Allah (Mighty and Majestic), not from the chapter of doubt or the rank of His essence. The Thing, the Existent, and the Speaker. Yes, this is naming Allah with what He did not name Himself with.
The questioner:
And the decree of Allah. And that the benefit lies in this.
The Shaykh:
The advice to the student scholars in this matter is that you are studying the creed; you are studying the correct creed, so that when you read in these details, you benefit from the knowledge contained in them and you are warned of the errors contained in them.
It is obligatory that you study the correct creed, and it is obligatory that you understand it first. As for the person who does not understand the correct creed and has not studied it, he should avoid this idea and not read in it.
He should read in reliable books, such as the Tafsir of Ibn Jarir, the Tafsir of Ibn Kathir, the Tafsir of Ibn Fahl, and the reliable Tafsirs, such as the Tafsir al-Baghawi, which was authored by the people of the Sunnah and the community, because it is safe and contains nothing of the distortions regarding the attributes. As for the person whom Allah has not granted the understanding of the creed and its full comprehension, I advise him to read in the other Tafsir books and benefit from the knowledge contained in them.
The Tafsir of al-Razi, the Tafsir of al-Zamakhshari, the Tafsir of al-Nasafi, the Tafsir of al-Baydawi, and al-Jalalayn. He benefits from the knowledge contained in them and leaves the errors contained in them. Even al-Hadith, may Allah have mercy on him, spoke a lot about the figurative interpretation (ta'wil) and did not comment on it.
And Fath al-Khayr is famous for the words of the figurative interpreters. And he did not comment on that. He merely transmitted it. So it is like the Tafsirs that it is not fitting for a beginner to read in them until he learns the creed and understands it well. Yes.
Or he is able to be worthy, as for their Sunnah, he does not come to it ever, as for His command, he does not come to it. So did he take something from Allah from within the naming?
No, this did not take anything, but the reporting of Allah because He has a thing, this is from within the reporting. The insight into the chapter that He has a manner and that He has an essence that does not resemble essences, this is from the chapter of insight, not from the chapter of likening.
Source
شرح العقيدة الواسطية [ صالح الفوزان ] [ الشرح القديم ]، الإيمان بما وصف الله به نفسه في كتابه — islamhouse.com (1:05:41)
The Arabic text is a machine transcription of the audio recording.