Investigating certain phrases and words; such as their saying: (O Hider, O Veil, I am with Allah and with you, we rely on Allah and on you
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The questioner : There are certain phrases and words in which many people have fallen, and we are investigating their permissibility or impermissibility. The saying of one who says: O Hider, or O Veil, or O Opener, or who says: I am with Allah and then with you, as if he is committing himself from the standpoint of commitment, or who says: Please join us, and he says: The Most Merciful eats with you, or he says: With you is the Most Merciful, from among these words?
The Shaykh : Are these used among you?
The questioner: Yes.
The Shaykh : Strange! We have words among us that are equivalent to these, and none of them are permissible. In Syria, they say: We rely on Allah and on you. Do you use them here?
The questioner: No.
The Shaykh : Well; praise be to Allah, but you notice that words are used in place of others.
The questioner : ... .
The Shaykh : No, there are dangerous words among them.
The questioner : ... .
The Shaykh : No, there is "O Veil."
The questioner : ... .
The Shaykh : Is "Veil" among the names of Allah?
The questioner : Yes?
The Shaykh : Is it among the names of Allah...?
The questioner : ... .
The Shaykh : The meaning is the same for you as it is for us, but the investigation is whether this is among the names of Allah or not? That is the point.
The questioner : ... .
The Shaykh : No, how may Allah bless you? The scholars say: "The names of Allah are based on revelation." What does "based on revelation" mean? It means we do not know the names of Allah except by the Prophet stopping us at them; do you understand this statement? Good; it is not permissible for us to name Allah - Mighty and Majestic - with what He did not name Himself with, or what His Prophet named Him with. It is not permissible for us to name our Lord except with what He named Himself with, or what His Prophet named Him with. So now, we do not find among the names of Allah - Mighty and Majestic - except al-Steer (the Veiler), whereas al-Sater (the Hider) and al-Setar (the Veil) have not been reported in His names - the Exalted - even if the meaning is correct. I mean, if someone said now: That Allah - Mighty and Majestic - is generous and not stingy; is this meaning correct or not?
The questioner: Correct.
The Shaykh : But it is not permissible for us to name Him "Generous," rather we name Him with the synonymous name because He named Himself with it on the tongue of His Prophet - peace and blessings be upon him -; which is al-Karim (the Most Generous). Al-Karim and al-Sakhi (Generous) are synonymous terms in the language of the Arabs that convey one meaning. So the fact that al-Sakhi means al-Karim does not justify us saying: O Generous, be generous to me, bestow upon me. But we say: O Most Generous; because the names of Allah are based on revelation. Is this statement clear?
The questioner: Yes.
The Shaykh: Good.
The questioner : But he says to you...
The Shaykh : May Allah reward you.
The questioner : ... .
The Shaykh : We are speaking about what pertains to Allah, not about what pertains to the servants of Allah. I saw a person in error, so I cover for him, there is no objection. And I say that Allah covers for him - also - there is no objection. No Muslim servant covers for his Muslim brother except that Allah - Mighty and Majestic - covers for him. But do we derive from this name a name we apply to Allah and say He is al-Sater or al-Setar? No, rather what came in the hadith, which is His saying - peace be upon him:, "He is the Modest, the Veiler." This is what came. The words al-Setar and al-Sater are very well known.
The point is that the names of Allah are based on revelation. Our Lord said in the Noble Qur'an:[Ali 'Imran 3:54], so it is not permissible for us to name Allah al-Makr (the Deceiver), nor is it permissible to name Him al-Makkir (the Deceiver); because He did not name Himself with that. We do not derive from this compound name: [Ali 'Imran 3:54], we do not derive from it an active participle al-Makr, or an intensive verb al-Makkir, no; because the names of Allah are based on revelation. It is not permissible to say - for example -: Allah is intelligent, even though we believe that He is not insane by nature, and the intelligent one is what? The opposite of the insane. But we have a word that came in the Noble Qur'an and the Sunnah that suffices us for this name; which is al-Hakim (the Wise), al-'Alim (the All-Knowing)... This is the meaning of our saying: that the names of Allah are based on revelation.
Some of these expressions about which the question was asked are undoubtedly an error. As I told you just now, we have in some Syrian countries things similar to them, such as their saying: O, what did we say just now? We say something else: We relied on Allah and on you. This is shirk (associating partners with Allah). And "What Allah willed and you willed" is shirk. Yes, but the correct expression is "What Allah willed and then you willed." Most Arabs today do not distinguish between "then" and the conjunction "and."
The questioner : ... .
The Shaykh : The phrase "We rely on Allah and on you" is kufr (disbelief); because of His saying - the Exalted:[Ibrahim 14:12]; meaning: on Allah alone. So he says, without caring: We rely on Allah and on you. When does he say it to him? Because he does not understand the issue, or he presents a complaint to him and wants him to strive to resolve it. He says to him: It is on my eyes, it is not on you. We rely on Allah and on you. This is shirk. Likewise, they say among us: The hand of Allah and the hand of you. Here, some expressions come up...
The questioner : I am with Allah and then with you... entering upon Allah and then upon you... this is...
The Shaykh : No problem; but why are you investigating the obvious and hovering around it, leaving...
The questioner : ... .
The Shaykh : But you are saying: Leave this, while this is being investigated.
The questioner : The correct wording... I am with Allah and then with you...
The Shaykh : ... .
The questioner : Or he says - for example - this second expression: Please join us, O Shaykh. He says: I ate with you. The Most Merciful ate with you. I am asking about this. This is - may Allah reward you -...
The Shaykh : What is the second expression?
The questioner : He said: The Most Merciful eats with you. The Most Merciful eats at your place?
The Shaykh : Yes, is there anything wrong with it?!
The questioner : This expression... I say nothing about it...
The Shaykh : Is there something wrong with it or not?
The questioner : I do not know...
The Shaykh : Eats; does Allah eat?!
The questioner : We say yes? The Most Merciful eats with you.
The Shaykh : Does our Lord - Mighty and Majestic - eat? No, this is kufr (disbelief). This is likening the Creator to the created, it is not permissible. Good; what about others?
The questioner : Some people say, with you is the Most Merciful.
The Shaykh : With you is the Most Merciful?
The questioner : Please come to our place, he says: With you is the Most Merciful...
The Shaykh : No problem; let us hear its interpretation from the father.
The questioner : He says: O Shaykh, please come to our place... with us. He said: With you is the Most Merciful; meaning he is making an excuse that he does not want to come. He does not say: No, I... He brings it up in a gentle language.
The Shaykh : No problem, but what is the meaning of: With you is the Most Merciful?
The questioner : It means: The Most Merciful is the blessing, the good... He does not say: ... I do not sit with you, with you is the Most Merciful...
The Shaykh : But since he does not want to come, is a harsh word one that he says a word that is not appropriate in the Shari'ah?!
The questioner : For his sake, because it is kind.
The Shaykh : For his sake, but we correct his intention.
The questioner : No problem... if there is blame in it, it is forbidden...
The Shaykh : No, it is not permissible to say: With you is the Most Merciful; because look now: the people of innovation accuse the people of hadith and those who adhere to what the Salaf (the earliest generations) were upon, and those who believe in the verses of attributes and the hadiths of attributes. They call these people mushabbihah (those who liken Allah to creation), they say about them: mushabbihah mujassimah (those who liken and ascribe a body to Allah), because they say that we are mujassimah (those who ascribe a body to Allah); why? Because we say:[Taha 20:5], meaning: He rose above in a manner befitting His perfection. So if you say in your interpretation of this verse: [Taha 20:5] This saying: With you is the Most Merciful, they are not able... that we say: [Taha 20:5], and it is a verse we interpret as the Salaf interpreted it, meaning: He rose above. They deny the meaning because they imagine that this involves likening Allah - Mighty and Majestic - as if He is sitting on the Throne, while He is free from all creation. How would it be if they heard this saying: With you is the Most Merciful? Meaning: With you is the Most Merciful as a guest, with you is the Most Merciful sitting; these are very ugly meanings. [Taha 20:5] It is possible to interpret this with a beautiful meaning, but from the etiquette of the Messenger - peace and blessings be upon him - to his believing followers is his saying: , he said: I did not intend that the Most Merciful Himself - the Exalted - is with you, but I intended His good, His help, and His blessing, and so on; so this is ta'wil (figurative interpretation). This ta'wil has no good in it. So - in the other hadith - Musannaf Ibn Abi Shaybah 34:1367; meaning: Do not speak with words that you need to say: By Allah, I intended such and such. No, forget that word.
The questioner :Sunan an-Nasa'i 5711Sahih (Darussalam) .
The Shaykh : Well done, this is it.
The Shaykh : Are these used among you?
The questioner: Yes.
The Shaykh : Strange! We have words among us that are equivalent to these, and none of them are permissible. In Syria, they say: We rely on Allah and on you. Do you use them here?
The questioner: No.
The Shaykh : Well; praise be to Allah, but you notice that words are used in place of others.
The questioner : ... .
The Shaykh : No, there are dangerous words among them.
The questioner : ... .
The Shaykh : No, there is "O Veil."
The questioner : ... .
The Shaykh : Is "Veil" among the names of Allah?
The questioner : Yes?
The Shaykh : Is it among the names of Allah...?
The questioner : ... .
The Shaykh : The meaning is the same for you as it is for us, but the investigation is whether this is among the names of Allah or not? That is the point.
The questioner : ... .
The Shaykh : No, how may Allah bless you? The scholars say: "The names of Allah are based on revelation." What does "based on revelation" mean? It means we do not know the names of Allah except by the Prophet stopping us at them; do you understand this statement? Good; it is not permissible for us to name Allah - Mighty and Majestic - with what He did not name Himself with, or what His Prophet named Him with. It is not permissible for us to name our Lord except with what He named Himself with, or what His Prophet named Him with. So now, we do not find among the names of Allah - Mighty and Majestic - except al-Steer (the Veiler), whereas al-Sater (the Hider) and al-Setar (the Veil) have not been reported in His names - the Exalted - even if the meaning is correct. I mean, if someone said now: That Allah - Mighty and Majestic - is generous and not stingy; is this meaning correct or not?
The questioner: Correct.
The Shaykh : But it is not permissible for us to name Him "Generous," rather we name Him with the synonymous name because He named Himself with it on the tongue of His Prophet - peace and blessings be upon him -; which is al-Karim (the Most Generous). Al-Karim and al-Sakhi (Generous) are synonymous terms in the language of the Arabs that convey one meaning. So the fact that al-Sakhi means al-Karim does not justify us saying: O Generous, be generous to me, bestow upon me. But we say: O Most Generous; because the names of Allah are based on revelation. Is this statement clear?
The questioner: Yes.
The Shaykh: Good.
The questioner : But he says to you...
The Shaykh : May Allah reward you.
The questioner : ... .
The Shaykh : We are speaking about what pertains to Allah, not about what pertains to the servants of Allah. I saw a person in error, so I cover for him, there is no objection. And I say that Allah covers for him - also - there is no objection. No Muslim servant covers for his Muslim brother except that Allah - Mighty and Majestic - covers for him. But do we derive from this name a name we apply to Allah and say He is al-Sater or al-Setar? No, rather what came in the hadith, which is His saying - peace be upon him:
When any one of you goes to the place of relief, let him conceal himself, for Allah is modest and concealing, and He loves that the servant should conceal himself.
إذا أتى أحدكم الخلاء فليستتر ، إن الله حييٌّ ستِّير يحبُّ من العبد أن يستترThe point is that the names of Allah are based on revelation. Our Lord said in the Noble Qur'an:
And the disbelievers planned, but Allah planned. And Allah is the best of planners.
ومكروا ومكر الله والله خير الماكرينAnd Allah is the best of planners.
والله خير الماكرينSome of these expressions about which the question was asked are undoubtedly an error. As I told you just now, we have in some Syrian countries things similar to them, such as their saying: O, what did we say just now? We say something else: We relied on Allah and on you. This is shirk (associating partners with Allah). And "What Allah willed and you willed" is shirk. Yes, but the correct expression is "What Allah willed and then you willed." Most Arabs today do not distinguish between "then" and the conjunction "and."
The questioner : ... .
The Shaykh : The phrase "We rely on Allah and on you" is kufr (disbelief); because of His saying - the Exalted:
And upon Allah let those who would rely [indeed] rely."
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَThe questioner : I am with Allah and then with you... entering upon Allah and then upon you... this is...
The Shaykh : No problem; but why are you investigating the obvious and hovering around it, leaving...
The questioner : ... .
The Shaykh : But you are saying: Leave this, while this is being investigated.
The questioner : The correct wording... I am with Allah and then with you...
The Shaykh : ... .
The questioner : Or he says - for example - this second expression: Please join us, O Shaykh. He says: I ate with you. The Most Merciful ate with you. I am asking about this. This is - may Allah reward you -...
The Shaykh : What is the second expression?
The questioner : He said: The Most Merciful eats with you. The Most Merciful eats at your place?
The Shaykh : Yes, is there anything wrong with it?!
The questioner : This expression... I say nothing about it...
The Shaykh : Is there something wrong with it or not?
The questioner : I do not know...
The Shaykh : Eats; does Allah eat?!
The questioner : We say yes? The Most Merciful eats with you.
The Shaykh : Does our Lord - Mighty and Majestic - eat? No, this is kufr (disbelief). This is likening the Creator to the created, it is not permissible. Good; what about others?
The questioner : Some people say, with you is the Most Merciful.
The Shaykh : With you is the Most Merciful?
The questioner : Please come to our place, he says: With you is the Most Merciful...
The Shaykh : No problem; let us hear its interpretation from the father.
The questioner : He says: O Shaykh, please come to our place... with us. He said: With you is the Most Merciful; meaning he is making an excuse that he does not want to come. He does not say: No, I... He brings it up in a gentle language.
The Shaykh : No problem, but what is the meaning of: With you is the Most Merciful?
The questioner : It means: The Most Merciful is the blessing, the good... He does not say: ... I do not sit with you, with you is the Most Merciful...
The Shaykh : But since he does not want to come, is a harsh word one that he says a word that is not appropriate in the Shari'ah?!
The questioner : For his sake, because it is kind.
The Shaykh : For his sake, but we correct his intention.
The questioner : No problem... if there is blame in it, it is forbidden...
The Shaykh : No, it is not permissible to say: With you is the Most Merciful; because look now: the people of innovation accuse the people of hadith and those who adhere to what the Salaf (the earliest generations) were upon, and those who believe in the verses of attributes and the hadiths of attributes. They call these people mushabbihah (those who liken Allah to creation), they say about them: mushabbihah mujassimah (those who liken and ascribe a body to Allah), because they say that we are mujassimah (those who ascribe a body to Allah); why? Because we say:
The Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىThe Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىThe Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىThe Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىDo not speak a word by which you make excuses to people.
لا تكلَّمنَّ بكلامٍ تعتذر به عند الناسYou alone
إياكBeware of what you have to apologize for
إياك وما يُعتذر منهThe questioner :
Leave that which makes you doubt for that which does not make you doubt.
دع ما يريبك إلى ما لا يريبكThe Shaykh : Well done, this is it.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.