What is the difference between the Ash'ari creed and the Maturidi creed?
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The questioner : The Maturidi creed. What is the essential difference between them on this topic? I mean, why did these people take this approach while the others followed a different path? What is the disagreement? Why did they differ in this methodology, and each of them became a group that people affiliate with?
The Shaykh : Why did you specify the Maturidis and the Ash'aris?
The questioner : Because they are from the people of the Sunnah, and I want to know.
The Shaykh : Okay; and are the people of Hadith not from the people of the Sunnah?
The questioner : No, the people of Hadith are not considered so in the sense that we adopt their creed and know it. I mean, I actually do not know many of the beliefs of the Maturidis and the Ash'aris; I mean, it may be in the details.
The Shaykh : We did not differ. Why did you specify the Ash'aris and the Maturidis? And you did not mention why these people differed with the people of Hadith?
The questioner : By Allah, I want to know the disagreement between them, first of all, why it took this form, and they divided into two groups.
The Shaykh : What is the benefit?
The questioner : The benefit.
The Shaykh : What is the difference between the disagreement between the Maturidis and the people of Hadith? Or between the Ash'aris and the people of Hadith? Or between the Ash'aris and the Maturidis? Or between the Ash'aris and the Maturidis on one hand, and the Ash'aris and the people of Hadith on the other hand; what is the difference?
The questioner : I mean, you would like, if you speak to us about this topic, and may Allah reward you with good, I mean, according to what you see as appropriate, we want to learn.
The Shaykh : Ah, good.
The questioner : That is how the question actually became. I want to hear this topic in detail.
The Shaykh : Calm down a little now [The Shaykh laughs].
The questioner : The existing disagreement among the majority of the people of the Sunnah, these three: the Ash'aris, the Maturidis, and the people of Hadith.
The Shaykh : I know, so stick to it. Did it come to the floor next door or not, or is it still not here?
Another questioner : ... .
The Shaykh : It is not good, this is coming from where? [The Shaykh laughs!].
Another questioner : I am telling you...
The questioner : Because this is a lot, Professor, the topic is raised, and we frankly do not have sufficient knowledge about it.
The Shaykh : First of all, in truth, we must know that the Maturidis and the Ash'aris meet each other in a methodology in which they differ.
The questioner : The people of hadith.
The Shaykh : The people of the Sunnah, I want to say, I.
The questioner: Ah.
The Shaykh : I want to say it this way.
The questioner : Because these, the people of Hadith, it is possible that from their followers, this phrase.
The Shaykh : Yes, indeed. So the people of the Sunnah, truly, are the people of Hadith, and those who use this term and apply it to the two sects mentioned earlier, namely the Maturidis and the Ash'aris, it is from the category of applying the opposite to the opposite; because the meaning of the people of the Sunnah is those who follow the Sunnah and do not deviate from it, even by way of figurative interpretation, let alone denial of the divine attributes.
The questioner : Yes, there is no doubt and no ambiguity.
The Shaykh : And these, namely the two sects, deviated from the Sunnah in many matters related, of course, to the creed; because when it is said: Maturidis and Ash'aris, what is intended is belief, not rulings.
The questioner : The doctrine.
The Shaykh : The doctrine.
The questioner : In the oneness of Allah, I mean.
The Shaykh : Ah. So they meet, one with the other, in that they have a methodology in which they truly differed from the people of the Sunnah; and that is, namely the methodology, that they all used the tool of figurative interpretation; the Maturidis and the Ash'aris used the tool of figurative interpretation for many of the verses of attributes and hadiths of attributes, so they met in this methodology on the opposite of what the people of the Sunnah, truly, are, and they are the people of Hadith, but they differed in aspects related to their creed after they met in that methodology in which they truly differed from the people of the Sunnah, and they are the people of Hadith.
For example, the verses of attributes and the hadiths of attributes, the Maturidis and the Ash'aris meet. And before I proceed in my speech, before I proceed in my speech, I want to add a correction and say: when we say Maturidi or we say Ash'ari, as if we say Hanafi or we say Maliki or Shafi'i or Hanbali, we say these are school followers, we mean in general, not in detail; because it is not free from the fact that in every school of these schools that we enumerated earlier, whether it is related to the creed or the legal rulings, it is not free from there being individuals, even if they were few, who were fair and free from being followers of the Maturidis or the Ash'aris; and therefore, I hope with this correction that it does not come to the mind of any of the listeners that every Maturidi is one who interprets figuratively, every Ash'ari is one who interprets figuratively, and as a result of the figurative interpretation, he is one who denies; that is: one who denies divine attributes established in the Book and the Sunnah.
After this correction, I proceed and say: the Ash'aris and the Maturidis met in interpreting many of the verses and hadiths related to the divine attributes to the extent that we can say: that disbelief is due to the interpretation, but as we said at the beginning of our sitting in this place of this night, we do not declare anyone a disbeliever; because we do not know, perhaps he has an excuse with Allah (Mighty and Majestic), and perhaps the proof was not established against him, but we say that their interpretation led them to denying very, very serious legal realities.
The most important of what they fell into of denial are two matters; the first is the divine speech, and the other is the divine rising above the Throne. As for the rising above the Throne, this is a matter known to many Muslims, especially if they are from the students of knowledge, they interpret all the verses and all the hadiths that affirm that Allah (Mighty and Majestic) is above all creations, they interpret these texts that cannot be interpreted absolutely except by way of denial of the divine attributes, which Ibn al-Qayyim al-Jawziyya (may Allah have mercy on him) referred to in his eloquent scientific poetry; namely his saying:
"Knowledge is: Allah said, His Messenger said, *** The Companions said, it is not deception.
Knowledge is not setting you up for foolish disagreement *** Between the Messenger and the opinion of a jurist
Nor is it denying the attributes and negating them *** Out of fear of denial of the divine attributes and likening Allah to creation.”
So they denied by way of interpretation, indeed denial of the divine attributes, the divine speech, just as they denied the divine rising above the Throne, so the discussion of the rising above the Throne is what we are going around in circles about; because we spoke, as others spoke, in it a lot and a lot. As for the divine speech, it is very, very rare from those who spoke about it and explained the danger of the creed of the Ash'aris and the Mu'tazilah in this matter in which they truly differed from the people of the Sunnah, yes.
The questioner : ... the absence of the rising above the Throne regarding the attribute of Allah (Mighty and Majestic), what is the doubt? I mean, why did they not say in the rising above the Throne?
The Shaykh : I mean, you preferred now the research in the important, not the most important.
The questioner : No problem, but I want to know the doubt about them; I mean, the topic.
The Shaykh : And what is your opinion if we compared the word "no problem" with its like "no problem"?
The questioner : As you wish.
The Shaykh : No problem, let us postpone it a little.
The questioner : Okay.
The Shaykh : No problem?
The questioner : No problem.
The Shaykh : No problem.
The matter is very serious regarding the divine speech, the people of the Sunnah and the Ash'aris and the Maturidis agree that the Qur'an is the speech of Allah, and it is from the speech of Allah; because Allah's speech, as He indicated in the Qur'an:[Al-Kahf 18:109].
The questioner :[Al-Kahf 18:110] .
The Shaykh : No; I mean, complete it to see?
The questioner :[Al-Kahf 18:110] . [Al-Kahf 18:107-109] .
The Shaykh[Al-Kahf 18:109], so these divine words include the Noble Qur'an and the Torah and the Gospel and the Psalms, and so on. So these Muslims all, from the sects that we mentioned, say: the Qur'an is the speech of Allah, and the speech of Allah is an attribute of His attributes, the Mu'tazilah deviated in a blatant deviation; they said: the speech of Allah is created, the Mu'tazilah did not evade; they announced their misguidance regarding others, and their guidance regarding themselves when they said: the Qur'an is the speech of Allah, but it is created.
The people of Hadith said: the Qur'an is the speech of Allah, so it is not created; because the speech of Allah is an attribute of His attributes, so it is impossible that an attribute of the attributes of Allah be a creation from His creations.
The Ash'aris and the Maturidis stood, apparently, with the people of Hadith, and in reality and truth with the Mu'tazilah, but in a way of twisting and turning, and they did not openly declare their creed as the Mu'tazilah did; they said: the Qur'an is the speech of Allah, but it is a mental speech and not a verbal speech; I mean, Allah does not speak; so what is the difference between them and the Mu'tazilah?
The Mu'tazilah introduced many innovations that helped them with this innovation brought by the Asha'irah and the Maturidiyyah, which is the figurative interpretation of the attribute of speech to mean mental speech. They say the Qur'an is the speech of Allah, but it is mental speech; that is, it is not verbal speech; in other words, it is not audible speech. So when our Lord addresses the angels:[Al-Baqarah 2:34], there is no audible speech that the angels hear. They say: [Al-Baqarah 2:30], and He responds to them and says to them: [Al-Baqarah 2:30]. All of this speech has no reality; rather, the speech of Allah is mental speech; that is, like the divine knowledge. Does anyone have access to it? Divine knowledge is a knowledge that is an essential attribute, and no one can have access to it. Likewise, the divine speech is mental speech; meaning it subsists in the essence of Allah and in the self of Allah, and it does not emanate from Him in a way that others can hear it. The danger of this belief is that we say: The Qur'an is miraculous speech; why? Because it is the speech of Allah. But what is the result? This is not the speech of Allah!
The questioner: Yes ... .
The Shaykh : The result coincides with the statement of the disbelieving polytheists who said:, and Allah threatened them and said: . Yes, there may be a formal difference. The Mu'tazilah, for example, openly declared their misguidance and said: The speech of Allah is created. And those others from the Asha'irah and the Mu'tazilah did not declare it openly, but they circled around the belief of the Mu'tazilah. They may not say that it is the speech of humans; they may say something else, for example, that it is the speech of Jibril (peace be upon him), so it is not human. But in that case, what is the difference between it being the speech of humans, like Muhammad whom the disbelievers call a genius and a great man, and it being the speech of Jibril (peace be upon him)? The result is the same.
So this verse, the verse which is the miracle of the ages, that this Qur'an is the speech of Allah, is denied, and it becomes not the speech of Allah, but the speech of other than Allah. It does not concern us whether it is a human or an angel.
Among the misfortunes of the Asha'irah now is that one of them is the author of a book titled "The Asha'irah Have Gone Astray on the Face of the Earth in This Age." Because they adopt the creed from it, and it is called the book "Al-Jawharah."
The questioner : Is this a hadith of a professor?
The Shaykh : It is late.
The questioner: Yes.
The Shaykh : Yes, and there are several commentaries on it. Among those who commented on this book is a man from the great scholars of Al-Azhar, who has some annotations on some books that indicate that he is knowledgeable, especially about what is called the sciences of the tools. He is Shaykh "Muhyi al-Din 'Abd al-Hamid." He has annotations, for example, on "Sunan Abu Dawud" and other books. He has a marginal note on "Sharh al-Jawharah" by one of the Asha'iri scholars named "Al-Laqani." "Al-Laqani" commented on "Al-Jawharah," and this "Muhyi al-Din 'Abd al-Hamid" wrote a marginal note. Sometimes he expands on the discussion in this marginal note more than the commentator. When he came to the discussion of the divine speech, which is in the book, he says that the divine speech is mental speech and not verbal speech. He sits and discusses the Mu'tazilah; who? An Ash'ari discussing the Mu'tazilah. He says to the Mu'tazilah: Why do you deny the divine speech? Is there any obstacle to Allah (Mighty and Majestic) speaking to Musa as He said in the Noble Qur'an:? Is there any obstacle to Allah creating in Musa a power so that he grasped what is in the divine self of the divine speech?
The questioner : Why this excessive strictness, I mean...?
The Shaykh : Why? To make it fit his school of mental speech.
The questioner: Yes.
The Shaykh : And our Lord says in the explicit text of the Noble Qur'an in the beginning of Surat Taha:[Taha 20:13-14], [Taha 20:13]. Our Lord says in the explicit text of the Qur'an that He addressed Musa and said to him: [Taha 20:13]; this is audible speech.
The questioner : My professor, does the suggestion not come in more than one form?
The Shaykh: Of course.
The questioner : Well; it can come... a suggestion through suggestion.
The Shaykh : Yes, but this is negated by them, and this is the disbelief we are talking about now. If it were; our Lord says in the Noble Qur'an:[Ash-Shuraa 42:51]. This is verbal speech, [Ash-Shuraa 42:51]. They denied this verbal speech; meaning Muhammad (peace be upon him), when he was raised to the highest heavens, there is no conversation between him and his Lord in the sense that we affirm. They negate it. The whole Qur'an, my brothers, is "He said, they said" between the Lord of the Worlds, between the angels, between Iblis. The story of Iblis alone is sufficient; [Al-Hijr 15:34], [Al-Hijr 15:39]; meaning an address where you hear audible speech, even Iblis heard it from the Lord of the Worlds. So he vowed and became arrogant. Allah (Mighty and Majestic) said that he will mislead all His servants except your sincere servants. Meaning, all the stories mentioned in the Qur'an are based on affirming audible verbal speech. All these facts were denied. What should I tell you, ten verses, a hundred verses? Besides the hadiths, and especially the hadiths called the sacred hadiths. All of these are denied. What denied them? The interpretation of the divine speech with what? With mental speech.
The Asha'irah and the Maturidiyyah compromised with the masses of Muslims and said: The speech of Allah is not created. But when they discussed the Mu'tazilah, they clarified that the speech that is not created is what subsists in the self of Allah like knowledge. As for the speech that the Noble Qur'an and the authentic hadiths explicitly mentioned, this speech may not be suitable if there are people now whom we do not know what... the group met...
They said: No, but the speech of Allah is mental speech, not uttered and not heard. And as I mentioned to you earlier, this means denying dozens of verses and hundreds of sacred hadiths in which the Messenger (peace be upon him) says: Allah (Blessed and Exalted is He) said so and so.
The questioner : In what he narrates from his Lord.
The Shaykh : Yes, Allah (Blessed and Exalted is He) said so and so,Sahih Muslim 2577a. All of this is mental speech! No one ever heard this speech. Besides the stories our Lord mentioned in the Qur'an between Him and the angels, between Him and the accursed Iblis, between Him and Musa (peace be upon him) and 'Isa, and so on. And on the Day of Resurrection [Al-Ma'idah 5:116]. There is no speech at all, absolutely! This is the greatest denial that these sects have fallen into.
After that comes the issue of Allah's rising above His Throne. It comes now, so that we do not waste your question; what was your question?
The questioner : If you permit, I want to say that they diverted the topic of the speech of Allah (Mighty and Majestic) so that the Creator would not be likened to the created.
The Shaykh : That is what they claimed.
The questioner : That is what they claimed.
The Shaykh: Yes.
The Shaykh : Why did you specify the Maturidis and the Ash'aris?
The questioner : Because they are from the people of the Sunnah, and I want to know.
The Shaykh : Okay; and are the people of Hadith not from the people of the Sunnah?
The questioner : No, the people of Hadith are not considered so in the sense that we adopt their creed and know it. I mean, I actually do not know many of the beliefs of the Maturidis and the Ash'aris; I mean, it may be in the details.
The Shaykh : We did not differ. Why did you specify the Ash'aris and the Maturidis? And you did not mention why these people differed with the people of Hadith?
The questioner : By Allah, I want to know the disagreement between them, first of all, why it took this form, and they divided into two groups.
The Shaykh : What is the benefit?
The questioner : The benefit.
The Shaykh : What is the difference between the disagreement between the Maturidis and the people of Hadith? Or between the Ash'aris and the people of Hadith? Or between the Ash'aris and the Maturidis? Or between the Ash'aris and the Maturidis on one hand, and the Ash'aris and the people of Hadith on the other hand; what is the difference?
The questioner : I mean, you would like, if you speak to us about this topic, and may Allah reward you with good, I mean, according to what you see as appropriate, we want to learn.
The Shaykh : Ah, good.
The questioner : That is how the question actually became. I want to hear this topic in detail.
The Shaykh : Calm down a little now [The Shaykh laughs].
The questioner : The existing disagreement among the majority of the people of the Sunnah, these three: the Ash'aris, the Maturidis, and the people of Hadith.
The Shaykh : I know, so stick to it. Did it come to the floor next door or not, or is it still not here?
Another questioner : ... .
The Shaykh : It is not good, this is coming from where? [The Shaykh laughs!].
Another questioner : I am telling you...
The questioner : Because this is a lot, Professor, the topic is raised, and we frankly do not have sufficient knowledge about it.
The Shaykh : First of all, in truth, we must know that the Maturidis and the Ash'aris meet each other in a methodology in which they differ.
The questioner : The people of hadith.
The Shaykh : The people of the Sunnah, I want to say, I.
The questioner: Ah.
The Shaykh : I want to say it this way.
The questioner : Because these, the people of Hadith, it is possible that from their followers, this phrase.
The Shaykh : Yes, indeed. So the people of the Sunnah, truly, are the people of Hadith, and those who use this term and apply it to the two sects mentioned earlier, namely the Maturidis and the Ash'aris, it is from the category of applying the opposite to the opposite; because the meaning of the people of the Sunnah is those who follow the Sunnah and do not deviate from it, even by way of figurative interpretation, let alone denial of the divine attributes.
The questioner : Yes, there is no doubt and no ambiguity.
The Shaykh : And these, namely the two sects, deviated from the Sunnah in many matters related, of course, to the creed; because when it is said: Maturidis and Ash'aris, what is intended is belief, not rulings.
The questioner : The doctrine.
The Shaykh : The doctrine.
The questioner : In the oneness of Allah, I mean.
The Shaykh : Ah. So they meet, one with the other, in that they have a methodology in which they truly differed from the people of the Sunnah; and that is, namely the methodology, that they all used the tool of figurative interpretation; the Maturidis and the Ash'aris used the tool of figurative interpretation for many of the verses of attributes and hadiths of attributes, so they met in this methodology on the opposite of what the people of the Sunnah, truly, are, and they are the people of Hadith, but they differed in aspects related to their creed after they met in that methodology in which they truly differed from the people of the Sunnah, and they are the people of Hadith.
For example, the verses of attributes and the hadiths of attributes, the Maturidis and the Ash'aris meet. And before I proceed in my speech, before I proceed in my speech, I want to add a correction and say: when we say Maturidi or we say Ash'ari, as if we say Hanafi or we say Maliki or Shafi'i or Hanbali, we say these are school followers, we mean in general, not in detail; because it is not free from the fact that in every school of these schools that we enumerated earlier, whether it is related to the creed or the legal rulings, it is not free from there being individuals, even if they were few, who were fair and free from being followers of the Maturidis or the Ash'aris; and therefore, I hope with this correction that it does not come to the mind of any of the listeners that every Maturidi is one who interprets figuratively, every Ash'ari is one who interprets figuratively, and as a result of the figurative interpretation, he is one who denies; that is: one who denies divine attributes established in the Book and the Sunnah.
After this correction, I proceed and say: the Ash'aris and the Maturidis met in interpreting many of the verses and hadiths related to the divine attributes to the extent that we can say: that disbelief is due to the interpretation, but as we said at the beginning of our sitting in this place of this night, we do not declare anyone a disbeliever; because we do not know, perhaps he has an excuse with Allah (Mighty and Majestic), and perhaps the proof was not established against him, but we say that their interpretation led them to denying very, very serious legal realities.
The most important of what they fell into of denial are two matters; the first is the divine speech, and the other is the divine rising above the Throne. As for the rising above the Throne, this is a matter known to many Muslims, especially if they are from the students of knowledge, they interpret all the verses and all the hadiths that affirm that Allah (Mighty and Majestic) is above all creations, they interpret these texts that cannot be interpreted absolutely except by way of denial of the divine attributes, which Ibn al-Qayyim al-Jawziyya (may Allah have mercy on him) referred to in his eloquent scientific poetry; namely his saying:
"Knowledge is: Allah said, His Messenger said, *** The Companions said, it is not deception.
Knowledge is not setting you up for foolish disagreement *** Between the Messenger and the opinion of a jurist
Nor is it denying the attributes and negating them *** Out of fear of denial of the divine attributes and likening Allah to creation.”
So they denied by way of interpretation, indeed denial of the divine attributes, the divine speech, just as they denied the divine rising above the Throne, so the discussion of the rising above the Throne is what we are going around in circles about; because we spoke, as others spoke, in it a lot and a lot. As for the divine speech, it is very, very rare from those who spoke about it and explained the danger of the creed of the Ash'aris and the Mu'tazilah in this matter in which they truly differed from the people of the Sunnah, yes.
The questioner : ... the absence of the rising above the Throne regarding the attribute of Allah (Mighty and Majestic), what is the doubt? I mean, why did they not say in the rising above the Throne?
The Shaykh : I mean, you preferred now the research in the important, not the most important.
The questioner : No problem, but I want to know the doubt about them; I mean, the topic.
The Shaykh : And what is your opinion if we compared the word "no problem" with its like "no problem"?
The questioner : As you wish.
The Shaykh : No problem, let us postpone it a little.
The questioner : Okay.
The Shaykh : No problem?
The questioner : No problem.
The Shaykh : No problem.
The matter is very serious regarding the divine speech, the people of the Sunnah and the Ash'aris and the Maturidis agree that the Qur'an is the speech of Allah, and it is from the speech of Allah; because Allah's speech, as He indicated in the Qur'an:
If the sea were ink
لَوْ كَانَ الْبَحْرُ مِدَادًاThe questioner :
Say, "I am only a man like you
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْThe Shaykh : No; I mean, complete it to see?
The questioner :
Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ(107) Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging, (108) Wherein they abide eternally. They will not desire from it any transfer. (109) Say, "If the sea
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا * خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا * قُلْ لَوْ كَانَ الْبَحْرُThe Shaykh
Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted
قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّيThe people of Hadith said: the Qur'an is the speech of Allah, so it is not created; because the speech of Allah is an attribute of His attributes, so it is impossible that an attribute of the attributes of Allah be a creation from His creations.
The Ash'aris and the Maturidis stood, apparently, with the people of Hadith, and in reality and truth with the Mu'tazilah, but in a way of twisting and turning, and they did not openly declare their creed as the Mu'tazilah did; they said: the Qur'an is the speech of Allah, but it is a mental speech and not a verbal speech; I mean, Allah does not speak; so what is the difference between them and the Mu'tazilah?
The Mu'tazilah introduced many innovations that helped them with this innovation brought by the Asha'irah and the Maturidiyyah, which is the figurative interpretation of the attribute of speech to mean mental speech. They say the Qur'an is the speech of Allah, but it is mental speech; that is, it is not verbal speech; in other words, it is not audible speech. So when our Lord addresses the angels:
And [mention] when We said to the angels, "Prostrate
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُواWill You place upon it one who causes corruption therein
أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَاAllah said, "Indeed, I know that which you do not know."
قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَThe questioner: Yes ... .
The Shaykh : The result coincides with the statement of the disbelieving polytheists who said:
This is nothing but the word of a human being
إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِI will make him taste the burning of Saqar.
سَأُصْلِيهِ سَقَرَSo this verse, the verse which is the miracle of the ages, that this Qur'an is the speech of Allah, is denied, and it becomes not the speech of Allah, but the speech of other than Allah. It does not concern us whether it is a human or an angel.
Among the misfortunes of the Asha'irah now is that one of them is the author of a book titled "The Asha'irah Have Gone Astray on the Face of the Earth in This Age." Because they adopt the creed from it, and it is called the book "Al-Jawharah."
The questioner : Is this a hadith of a professor?
The Shaykh : It is late.
The questioner: Yes.
The Shaykh : Yes, and there are several commentaries on it. Among those who commented on this book is a man from the great scholars of Al-Azhar, who has some annotations on some books that indicate that he is knowledgeable, especially about what is called the sciences of the tools. He is Shaykh "Muhyi al-Din 'Abd al-Hamid." He has annotations, for example, on "Sunan Abu Dawud" and other books. He has a marginal note on "Sharh al-Jawharah" by one of the Asha'iri scholars named "Al-Laqani." "Al-Laqani" commented on "Al-Jawharah," and this "Muhyi al-Din 'Abd al-Hamid" wrote a marginal note. Sometimes he expands on the discussion in this marginal note more than the commentator. When he came to the discussion of the divine speech, which is in the book, he says that the divine speech is mental speech and not verbal speech. He sits and discusses the Mu'tazilah; who? An Ash'ari discussing the Mu'tazilah. He says to the Mu'tazilah: Why do you deny the divine speech? Is there any obstacle to Allah (Mighty and Majestic) speaking to Musa as He said in the Noble Qur'an:
And Allah spoke to Musa directly
وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًاThe questioner : Why this excessive strictness, I mean...?
The Shaykh : Why? To make it fit his school of mental speech.
The questioner: Yes.
The Shaykh : And our Lord says in the explicit text of the Noble Qur'an in the beginning of Surat Taha:
so listen to what is revealed [to you]. (14) Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.
فَاسْتَمِعْ لِمَا يُوحَى * إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِيso listen to what is revealed
فَاسْتَمِعْ لِمَا يُوحَىlisten to what is revealed
اسْتَمِعْ لِمَا يُوحَىThe questioner : My professor, does the suggestion not come in more than one form?
The Shaykh: Of course.
The questioner : Well; it can come... a suggestion through suggestion.
The Shaykh : Yes, but this is negated by them, and this is the disbelief we are talking about now. If it were; our Lord says in the Noble Qur'an:
And it is not for any human being that Allah should speak to him except by revelation or from behind a partition
وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍor that He sends a messenger
أَوْ يُرْسِلَ رَسُولًاThen get out of it, for indeed, you are expelled.
فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ[Iblees] said, "My Lord, because You have put me in error,
قَالَ رَبِّ بِمَا أَغْوَيْتَنِيThe Asha'irah and the Maturidiyyah compromised with the masses of Muslims and said: The speech of Allah is not created. But when they discussed the Mu'tazilah, they clarified that the speech that is not created is what subsists in the self of Allah like knowledge. As for the speech that the Noble Qur'an and the authentic hadiths explicitly mentioned, this speech may not be suitable if there are people now whom we do not know what... the group met...
They said: No, but the speech of Allah is mental speech, not uttered and not heard. And as I mentioned to you earlier, this means denying dozens of verses and hundreds of sacred hadiths in which the Messenger (peace be upon him) says: Allah (Blessed and Exalted is He) said so and so.
The questioner : In what he narrates from his Lord.
The Shaykh : Yes, Allah (Blessed and Exalted is He) said so and so,
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants,
يا عبادي ، إني حرَّمت الظلم على نفسي وجعلته بينكم محرَّمًا فلا تظالموا ، يا عباديAnd [beware the Day] when Allah will say, "O Jesus, Son of Mary, did you say to the people
وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِAfter that comes the issue of Allah's rising above His Throne. It comes now, so that we do not waste your question; what was your question?
The questioner : If you permit, I want to say that they diverted the topic of the speech of Allah (Mighty and Majestic) so that the Creator would not be likened to the created.
The Shaykh : That is what they claimed.
The questioner : That is what they claimed.
The Shaykh: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.