A discussion on creed and the antiquity of the world. "The audio is unclear and fast-paced."
Machine translationRead the Arabic original
The Shaykh : ... We cannot say that in this statement of his, which is being discussed, he fell into a serious deviation. He did not contradict, in that matter, what would render a Muslim a disbeliever.
The questioner: Yes.
The Shaykh : Because the knowledge he had of the Book and the Sunnah protected and shielded him from falling into the deviation that would make him a disbeliever. All that happened is that he said something that is not reasonable; because he is saying: this antiquity, the type that this man means, he is trying to understand it, but he says that the world is ancient. And based on that, he declares Ibn Taymiyyah a disbeliever. Ibn Taymiyyah explains this statement in other terms, saying: "There is no created thing except that before it was a created thing," "There is no created thing except that before it was a created thing, to what has no beginning." This is what is meant by the antiquity of the type. So this man, with this phrase and that, he imagines what he imagines, and this and that is good, but he is saying: "And there is no created thing except that it is preceded by non-existence." So if he is saying "There is no created thing except that it is preceded by antiquity."
The questioner : The concept of this statement is not... your statement about this statement.
The Shaykh : ... .
The questioner : ... .
The Shaykh : ... But this is the obligatory.
The questioner: It is obligatory.
The Shaykh : Yes.
The questioner : That it is in non-existence, in non-existence, preceded by non-existence.
The Shaykh : Ah, yes, preceded; so then.
The questioner : The problem is resolved.
The Shaykh : The problem is resolved, yes; but is this statement reasonable?
Here is the difficulty, "There is no created thing except that before it was a created thing," "There is no created thing except."
The questioner : Then... in non-existence.
The Shaykh : This means a labyrinth. How did Ibn Taymiyyah, I mean, fall into it? This is the confusion in the matter.
The questioner : Let me say - Professor - that it is possible... - for example - what is the reason that made him say this statement? From me... .
The Shaykh : Bring it so we can see.
Another questioner : For example, the attributes of Allah - Mighty and Majestic - , among His attributes.
The Shaykh : This is not from you.
The questioner : From His names.
The Shaykh : This is not from you.
The questioner : By Allah, I have not looked into it.
The Shaykh : This is from him.
The questioner : This is from him? I have not looked into it, by Allah, that this is his opinion.
The Shaykh : ... Focus on yourself; because I know this from our brothers. A discussion took place many years ago on a matter where I say my opinion is such, this is not your opinion! This was taken from someone else, but time passed and he forgot where... that I say: my opinion is such.
The questioner : But it is not necessarily so either.
The Shaykh : It is not necessarily so, but this is the stronger position.
The questioner : No, his statement is I say, his statement is not necessarily that it suffices us... the statement of Ibn Taymiyyah.
The Shaykh : You are completing the statement.
The questioner : Yes.
The Shaykh : Please, continue your statement.
The questioner : So I say it is not necessarily so, because a name among the names of Allah - Mighty and Majestic - ... with... Allah - Mighty and Majestic - ; that He is ancient means He must be ancient... because the names of Allah - Mighty and Majestic - are ancient, so this creation is an occurrence, so necessarily... creation with the Creator, so the Creator is ancient, so the creation must be ancient... .
The Shaykh : No, he is saying: we cannot imagine... the deity without the effect of His attributes, but we say He is attributed with all attributes of perfection... creation, but it is not the only attribute; among them are will and choice; just as among His attributes is that He speaks; so He speaks whenever He wills, among His attributes is that He creates; He creates whenever He wills, and we do not have to assume in our imagination that it is imposed on Him to remain a Creator.
The questioner : ... the attribute from the action and the event.
The Shaykh : Far be it from Allah!! He does not say this, Ibn Taymiyyah... therefore I said: I wish he had not entered this topic.
The questioner : The point is: he is not.
The Shaykh : Yes, indeed. I say he is.
The questioner : ... Did the people of the Sunnah declare Ibn Taymiyyah a disbeliever with this creed or with this statement, as you know?
The Shaykh: By Allah.
The questioner : Our universities... .
The Shaykh : ... meaning the people of the Sunnah, many scholars from those who belong to the Shafi'i school in branches, and the Asha'irah in creed, declared Ibn Taymiyyah a disbeliever!!
The questioner : From the people of the Sunnah, these.
The Shaykh : ... .
The questioner : ... .
The Shaykh : ... there is one more than can be imagined; declaring a disbeliever someone who did not say Ibn Taymiyyah is a disbeliever.
The questioner : ... .
The Shaykh : Yes, indeed, then a noble man from the scholars of hadith, known as "Ibn Nasir al-Din al-Dimashqi," authored a large volume he named "The Sufficient Response to One Who Claims That Whoever Does Not Declare Ibn Taymiyyah a Disbeliever Is a Disbeliever," a very great book by "Ibn Nasir al-Din al-Dimashqi."
... ... ...
The questioner: Yes.
The Shaykh : Because the knowledge he had of the Book and the Sunnah protected and shielded him from falling into the deviation that would make him a disbeliever. All that happened is that he said something that is not reasonable; because he is saying: this antiquity, the type that this man means, he is trying to understand it, but he says that the world is ancient. And based on that, he declares Ibn Taymiyyah a disbeliever. Ibn Taymiyyah explains this statement in other terms, saying: "There is no created thing except that before it was a created thing," "There is no created thing except that before it was a created thing, to what has no beginning." This is what is meant by the antiquity of the type. So this man, with this phrase and that, he imagines what he imagines, and this and that is good, but he is saying: "And there is no created thing except that it is preceded by non-existence." So if he is saying "There is no created thing except that it is preceded by antiquity."
The questioner : The concept of this statement is not... your statement about this statement.
The Shaykh : ... .
The questioner : ... .
The Shaykh : ... But this is the obligatory.
The questioner: It is obligatory.
The Shaykh : Yes.
The questioner : That it is in non-existence, in non-existence, preceded by non-existence.
The Shaykh : Ah, yes, preceded; so then.
The questioner : The problem is resolved.
The Shaykh : The problem is resolved, yes; but is this statement reasonable?
Here is the difficulty, "There is no created thing except that before it was a created thing," "There is no created thing except."
The questioner : Then... in non-existence.
The Shaykh : This means a labyrinth. How did Ibn Taymiyyah, I mean, fall into it? This is the confusion in the matter.
The questioner : Let me say - Professor - that it is possible... - for example - what is the reason that made him say this statement? From me... .
The Shaykh : Bring it so we can see.
Another questioner : For example, the attributes of Allah - Mighty and Majestic - , among His attributes.
The Shaykh : This is not from you.
The questioner : From His names.
The Shaykh : This is not from you.
The questioner : By Allah, I have not looked into it.
The Shaykh : This is from him.
The questioner : This is from him? I have not looked into it, by Allah, that this is his opinion.
The Shaykh : ... Focus on yourself; because I know this from our brothers. A discussion took place many years ago on a matter where I say my opinion is such, this is not your opinion! This was taken from someone else, but time passed and he forgot where... that I say: my opinion is such.
The questioner : But it is not necessarily so either.
The Shaykh : It is not necessarily so, but this is the stronger position.
The questioner : No, his statement is I say, his statement is not necessarily that it suffices us... the statement of Ibn Taymiyyah.
The Shaykh : You are completing the statement.
The questioner : Yes.
The Shaykh : Please, continue your statement.
The questioner : So I say it is not necessarily so, because a name among the names of Allah - Mighty and Majestic - ... with... Allah - Mighty and Majestic - ; that He is ancient means He must be ancient... because the names of Allah - Mighty and Majestic - are ancient, so this creation is an occurrence, so necessarily... creation with the Creator, so the Creator is ancient, so the creation must be ancient... .
The Shaykh : No, he is saying: we cannot imagine... the deity without the effect of His attributes, but we say He is attributed with all attributes of perfection... creation, but it is not the only attribute; among them are will and choice; just as among His attributes is that He speaks; so He speaks whenever He wills, among His attributes is that He creates; He creates whenever He wills, and we do not have to assume in our imagination that it is imposed on Him to remain a Creator.
The questioner : ... the attribute from the action and the event.
The Shaykh : Far be it from Allah!! He does not say this, Ibn Taymiyyah... therefore I said: I wish he had not entered this topic.
The questioner : The point is: he is not.
The Shaykh : Yes, indeed. I say he is.
The questioner : ... Did the people of the Sunnah declare Ibn Taymiyyah a disbeliever with this creed or with this statement, as you know?
The Shaykh: By Allah.
The questioner : Our universities... .
The Shaykh : ... meaning the people of the Sunnah, many scholars from those who belong to the Shafi'i school in branches, and the Asha'irah in creed, declared Ibn Taymiyyah a disbeliever!!
The questioner : From the people of the Sunnah, these.
The Shaykh : ... .
The questioner : ... .
The Shaykh : ... there is one more than can be imagined; declaring a disbeliever someone who did not say Ibn Taymiyyah is a disbeliever.
The questioner : ... .
The Shaykh : Yes, indeed, then a noble man from the scholars of hadith, known as "Ibn Nasir al-Din al-Dimashqi," authored a large volume he named "The Sufficient Response to One Who Claims That Whoever Does Not Declare Ibn Taymiyyah a Disbeliever Is a Disbeliever," a very great book by "Ibn Nasir al-Din al-Dimashqi."
... ... ...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.