What is the difference between the Ash'ari creed and the Maturidi creed?
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The questioner : And regarding the Maturidi creed, what is the fundamental difference between them on this subject? I mean, why did these people follow this path while the others took another path? Why is there a 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, brother. As for the people of Hadith, in the sense that they follow their creed, we know it. I mean, I do not really know the creeds of the Maturidis and the Ash'aris, I mean, it might 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 split 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, we would like, if you speak to us about this subject, and may Allah reward you with good, I mean, as you see appropriate, we want to learn.
The Shaykh : Is that okay?
The questioner : So the question really concerns me, and I want to hear this subject in detail.
The Shaykh : ... a little bit now, hehe.
The questioner : Unlike the disagreement existing among the majority of the people of the Sunnah, these three: the Ash'aris, the Maturidis, and the people of Hadith.
The Shaykh : I understood, so stick to it. Put the ball aside, if it didn't come, or if it's still... it's not good... it will come from where, hehe.
The questioner : Because this is a topic that is often raised, professor, and honestly, we do not have sufficient knowledge about it.
The Shaykh : First of all, the truth is that we must know that the Maturidis and the Ash'aris meet each other in a methodology in which they differ from...
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 this, the people of Hadith, some of them might use this phrase...
The Shaykh : Yes. So the true people of the Sunnah 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, are doing so by 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, naturally, to creed. Because when it is said Maturidi or Ash'ari, the intention is creed, not rulings.
The questioner : Creed.
The Shaykh : Creed.
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 differed from the true people of the Sunnah, which is, I mean the methodology, that they used the tool of figurative interpretation. All of them, 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, which is the opposite of what the true people of the Sunnah are upon, who are the people of Hadith. But they differed in aspects related to their creed after they met in that methodology in which they differed from the true people of the Sunnah, who are the people of Hadith. For example, the verses of attributes and hadiths of attributes, the Maturidis and the Ash'aris meet. And before I proceed with my speech, before I proceed with my speech, I want to add a clarification and say: when we say Maturidi or we say Ash'ari, just as if we said Hanafi or we said Maliki or Shafi'i or Hanbali, we say these are followers of a school of jurisprudence, we mean in general, not in detail. Because it is not free from the fact that in every school of jurisprudence from these schools we enumerated earlier, whether related to creed or to legal rulings, it is not free from there being individuals, even if they were few, who were fair and disinterested in being followers of the Maturidis or the Ash'aris. Therefore, I hope with this clarification that it does not occur to the mind of any of the listeners that every Maturidi is one who interprets figuratively, and every Ash'ari is one who interprets figuratively, and as a result of the figurative interpretation, he is one who denies, i.e., denies divine attributes established in the Book and the Sunnah. After this clarification, 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 figurative interpretation. But as we said at the beginning of our sitting in this place tonight, 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 has not been established against him. But we say that their figurative interpretation has 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, the divine speech, and the other is the divine rising above. As for the rising above, this is a known matter among many Muslims, especially if they are from students of knowledge. They interpret all the verses and all the hadiths that affirm that Allah (Mighty and Majestic) is above all created things. They interpret these texts that cannot be interpreted absolutely except by way of denial of the divine attributes, which Ibn Qayyim al-Jawziyya (may Allah have mercy on him) indicated 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: you setting up foolish disagreement *** Between the Messenger and the opinion of a jurist
No, and not 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 figurative interpretation, indeed denial of the divine attributes, the divine speech, just as they denied the divine rising above. As for the rising above, we are not going to dwell on it because we have spoken, as others have spoken, about it a lot and a lot. As for the divine speech, very, very few have spoken about it and explained the danger of the creed of the Ash'aris and the Mu'tazilah in this matter in which they differed from the true people of the Sunnah. Yes.
The questioner : ... regarding the denial of the rising above with respect to the attribute of Allah (Mighty and Majestic). What is the doubt? I mean, why did they not affirm the rising above?
The Shaykh : I mean, you preferred now to research the important, not the most important.
The questioner : No problem, but I want to know the doubt about them, I mean the subject...
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's postpone it a little.
The questioner : Okay.
The Shaykh : No problem?
The questioner : No problem.
The Shaykh : No problem.
The questioner : Heh.
The Shaykh : The matter is very serious regarding the divine speech. The people of the Sunnah, 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 the speech of Allah, as indicated in the Qur'an[Al-Kahf 18:109]
The questioner :[Al-Kahf 18:110]
The Shaykh : No, just continue, what?
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, etc. So these Muslims, all of them from the sects 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 an open manner and said the speech of Allah is created. The Mu'tazilah did not deceive; 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 for an attribute of Allah to be a creation from His creations.
The Ash'aris and the Maturidis appeared to stand with the people of Hadith, but in reality and truth, they are with the Mu'tazilah, but in a way of going back and forth. 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 mental speech, not 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 in this innovation brought by the Asha'irah and the Maturidiyyah, which is the figurative interpretation of the attribute of speech to mental speech. They say the Qur'an is the speech of Allah, but it is mental speech, meaning it is not verbal speech, or more clearly, 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 saying [Al-Baqarah 2:30]. This speech has no reality; rather, the speech of Allah is mental speech, like divine knowledge. Is anyone aware of divine knowledge? Divine knowledge is an essential attribute, and no one can be aware of it. Likewise, the speech of Allah is mental speech, meaning it subsists in the essence of Allah and in His self, and it does not emanate from Him in the sense that others hear it. The danger of this belief is that we say the Qur'an is miraculous speech because it is the speech of Allah, but the result turns out to be that it 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, saying . Yes, there may be a formal difference. For example, the Mu'tazilah who openly declared their misguidance said that the speech of Allah is created, while 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 word of a human being; they may say something else, for example, that it is the word of Jibril (peace be upon him), who is not a human being. But in that case, what is the difference between saying it is the word of a human being, like Muhammad, whom they call a disbeliever by calling him a genius and a great man, and saying it is the word of Jibril (peace be upon him)? The result is the same.
So this verse, the verse that is the miracle of the age, is that this Qur'an is the speech of Allah, and it has been denied and has become not the speech of Allah, but something other than Allah. It no longer matters to us whether it is a human being or an angel. Among the misfortunes of the Asha'irah today, one of them wrote a book that the Asha'irah on the face of the earth in this era have adopted as their creed, and it is called the Book of the Jewel.
The questioner : Is this hadith from a teacher?
The Shaykh : It is late.
The questioner : Yes
The Shaykh : Yes, and there are several commentaries on it by a group of scholars who commented on this book. One of the great scholars of al-Azhar has some annotations on some books that indicate he is knowledgeable, especially in what is called the sciences of the tools. He is Shaykh Muhyi al-Din ibn 'Abd al-Hamid. He has annotations, for example, on Sunan Abu Dawud and other books. He has a marginal note on the commentary of the Jewel by one of the Asha'iri scholars known as al-Laqani. Al-Laqani commented on this Jewel, and Muhyi al-Din 'Abd al-Hamid wrote a marginal note, sometimes expanding on the discussion in this marginal note more than the commentator did. Then he came to speak about the speech of Allah. Does the book say that the speech of Allah is mental speech and not verbal speech? He debates the Mu'tazilah... an Asha'iri debates the Mu'tazilah, saying to the Mu'tazilah: Why do you deny the speech of Allah? Is there any obstacle to Allah the 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 by which he grasped what was in the divine essence of the speech of Allah?
The questioner : Why this speech... meaning
The Shaykh : Why does he follow 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 Ta-Ha[Taha 20:13-14] [Taha 20:13]. Our Lord says in the explicit text of the Qur'an that He addressed Musa and that he should listen to what is revealed. This is audible speech.
The questioner : ... the revelation is not... in... form
The Shaykh : Of course.
The questioner : Good... revelation through revelation
The Shaykh : But this is denied by them, and this is the disbelief we speak of. If our Lord had said in the Noble Qur'an[Ash-Shuraa 42:51], this is verbal speech [Ash-Shuraa 42:51], meaning they denied this verbal speech. That is, Muhammad (peace and blessings be upon him), when he was raised to the highest heavens, there was no conversation between him and his Lord in the sense that we affirm and they deny. The whole Qur'an, my brothers, He said, they said, between the Lord of the Worlds, between the angels, between Iblis. The story of Iblis alone is sufficient . He said, "My Lord, by what You have led me astray," meaning an address that becomes audible speech, even Iblis heard it from the Lord of the Worlds. So he made a covenant and became arrogant. Allah the Exalted said that he would mislead all His servants except your sincere servants. Meaning, the stories mentioned in the Qur'an are all based on affirming audible verbal speech. All these facts were denied. What should I tell you? Ten verses, a hundred verses, let alone the hadiths, especially the hadiths called the sacred hadiths. All of this is denied. What denied it? The interpretation of the speech of Allah as mental speech.
The Asha'irah and the Maturidiyyah compromised with the majority of Muslims. They said the speech of Allah is not created, but when they debated the Mu'tazilah, they made it clear that the speech that is not created is what subsists in the essence of Allah, like knowledge. As for the speech explicitly stated in the Noble Qur'an and the authentic hadiths, perhaps this speech is not suitable if there are people... we do not know what... the group met...
They said no, but the speech of Allah is mental speech, not uttered and not audible. And as I mentioned to you just now, this means denying dozens of verses and hundreds of sacred hadiths in which the Messenger (peace and blessings be upon him) says, "Allah the Blessed and Exalted said."
The questioner : ... in what he reports from his Lord
The Shaykh : Yes, "Allah the Blessed and Exalted said so and so"Sahih Muslim 2577a. All of this is mental speech! No one ever heard this speech, let alone the stories our Lord mentioned in the Qur'an between Him and the angels, between Him and Iblis the accursed, between Him and Musa (peace be upon him), and 'Isa, etc. And on the Day of Resurrection [Al-Ma'idah 5:116], there is no speech at all, absolutely! This is the greatest denial committed by these sects.
The questioner : ... .
The Shaykh : After that comes the issue of Allah's rising above His Throne. So, so that we do not waste your question, what was your question?
The questioner : If you allow me, I would like to say that they diverted the topic of the speech of Allah the Exalted 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, brother. As for the people of Hadith, in the sense that they follow their creed, we know it. I mean, I do not really know the creeds of the Maturidis and the Ash'aris, I mean, it might 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 split 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, we would like, if you speak to us about this subject, and may Allah reward you with good, I mean, as you see appropriate, we want to learn.
The Shaykh : Is that okay?
The questioner : So the question really concerns me, and I want to hear this subject in detail.
The Shaykh : ... a little bit now, hehe.
The questioner : Unlike the disagreement existing among the majority of the people of the Sunnah, these three: the Ash'aris, the Maturidis, and the people of Hadith.
The Shaykh : I understood, so stick to it. Put the ball aside, if it didn't come, or if it's still... it's not good... it will come from where, hehe.
The questioner : Because this is a topic that is often raised, professor, and honestly, we do not have sufficient knowledge about it.
The Shaykh : First of all, the truth is that we must know that the Maturidis and the Ash'aris meet each other in a methodology in which they differ from...
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 this, the people of Hadith, some of them might use this phrase...
The Shaykh : Yes. So the true people of the Sunnah 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, are doing so by 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, naturally, to creed. Because when it is said Maturidi or Ash'ari, the intention is creed, not rulings.
The questioner : Creed.
The Shaykh : Creed.
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 differed from the true people of the Sunnah, which is, I mean the methodology, that they used the tool of figurative interpretation. All of them, 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, which is the opposite of what the true people of the Sunnah are upon, who are the people of Hadith. But they differed in aspects related to their creed after they met in that methodology in which they differed from the true people of the Sunnah, who are the people of Hadith. For example, the verses of attributes and hadiths of attributes, the Maturidis and the Ash'aris meet. And before I proceed with my speech, before I proceed with my speech, I want to add a clarification and say: when we say Maturidi or we say Ash'ari, just as if we said Hanafi or we said Maliki or Shafi'i or Hanbali, we say these are followers of a school of jurisprudence, we mean in general, not in detail. Because it is not free from the fact that in every school of jurisprudence from these schools we enumerated earlier, whether related to creed or to legal rulings, it is not free from there being individuals, even if they were few, who were fair and disinterested in being followers of the Maturidis or the Ash'aris. Therefore, I hope with this clarification that it does not occur to the mind of any of the listeners that every Maturidi is one who interprets figuratively, and every Ash'ari is one who interprets figuratively, and as a result of the figurative interpretation, he is one who denies, i.e., denies divine attributes established in the Book and the Sunnah. After this clarification, 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 figurative interpretation. But as we said at the beginning of our sitting in this place tonight, 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 has not been established against him. But we say that their figurative interpretation has 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, the divine speech, and the other is the divine rising above. As for the rising above, this is a known matter among many Muslims, especially if they are from students of knowledge. They interpret all the verses and all the hadiths that affirm that Allah (Mighty and Majestic) is above all created things. They interpret these texts that cannot be interpreted absolutely except by way of denial of the divine attributes, which Ibn Qayyim al-Jawziyya (may Allah have mercy on him) indicated 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: you setting up foolish disagreement *** Between the Messenger and the opinion of a jurist
No, and not 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 figurative interpretation, indeed denial of the divine attributes, the divine speech, just as they denied the divine rising above. As for the rising above, we are not going to dwell on it because we have spoken, as others have spoken, about it a lot and a lot. As for the divine speech, very, very few have spoken about it and explained the danger of the creed of the Ash'aris and the Mu'tazilah in this matter in which they differed from the true people of the Sunnah. Yes.
The questioner : ... regarding the denial of the rising above with respect to the attribute of Allah (Mighty and Majestic). What is the doubt? I mean, why did they not affirm the rising above?
The Shaykh : I mean, you preferred now to research the important, not the most important.
The questioner : No problem, but I want to know the doubt about them, I mean the subject...
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's postpone it a little.
The questioner : Okay.
The Shaykh : No problem?
The questioner : No problem.
The Shaykh : No problem.
The questioner : Heh.
The Shaykh : The matter is very serious regarding the divine speech. The people of the Sunnah, 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 the speech of Allah, as indicated in the Qur'an
Say, "If the sea were ink
قل لو كان البحر مداداThe questioner :
Say, "I am only a man like you
قل إنما أنا بشر مثلكمThe Shaykh : No, just continue, what?
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
قل إنما أنا بشر مثلكم يوحى إلي أنما إلهكم إله واحد فمن كان يرجو لقاء ربه(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
إن الذين ءامنوا وعملوا الصالحات كانت لهم جنات الفردوس نزلا خالدين فيها لا يبغون عنها حولا قل لو كان البحرThe 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
قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل أن تنفد كلمات ربيThe 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 for an attribute of Allah to be a creation from His creations.
The Ash'aris and the Maturidis appeared to stand with the people of Hadith, but in reality and truth, they are with the Mu'tazilah, but in a way of going back and forth. 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 mental speech, not 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 in this innovation brought by the Asha'irah and the Maturidiyyah, which is the figurative interpretation of the attribute of speech to mental speech. They say the Qur'an is the speech of Allah, but it is mental speech, meaning it is not verbal speech, or more clearly, it is not audible speech. So when our Lord addresses the angels
And [mention] when We said to the angels, "Prostrate
وإذ قلنا للملائكة اسجدواWill You place upon it one who causes corruption therein
أتجعل فيها من يفسد فيهاIndeed, I know that which you do not know."
إني أعلم ما لا تعلمونThe questioner : Yes
The Shaykh : The result coincides with the statement of the disbelieving polytheists who said
This is nothing but the speech of a human being
إن هذا إلا قول البشرI will cast him into the Blazing Fire
سأصليه سقرSo this verse, the verse that is the miracle of the age, is that this Qur'an is the speech of Allah, and it has been denied and has become not the speech of Allah, but something other than Allah. It no longer matters to us whether it is a human being or an angel. Among the misfortunes of the Asha'irah today, one of them wrote a book that the Asha'irah on the face of the earth in this era have adopted as their creed, and it is called the Book of the Jewel.
The questioner : Is this hadith from a teacher?
The Shaykh : It is late.
The questioner : Yes
The Shaykh : Yes, and there are several commentaries on it by a group of scholars who commented on this book. One of the great scholars of al-Azhar has some annotations on some books that indicate he is knowledgeable, especially in what is called the sciences of the tools. He is Shaykh Muhyi al-Din ibn 'Abd al-Hamid. He has annotations, for example, on Sunan Abu Dawud and other books. He has a marginal note on the commentary of the Jewel by one of the Asha'iri scholars known as al-Laqani. Al-Laqani commented on this Jewel, and Muhyi al-Din 'Abd al-Hamid wrote a marginal note, sometimes expanding on the discussion in this marginal note more than the commentator did. Then he came to speak about the speech of Allah. Does the book say that the speech of Allah is mental speech and not verbal speech? He debates the Mu'tazilah... an Asha'iri debates the Mu'tazilah, saying to the Mu'tazilah: Why do you deny the speech of Allah? Is there any obstacle to Allah the Mighty and Majestic speaking to Musa as He said in the Noble Qur'an
Allah spoke to Moses with direct speech
كلم الله موسى تكليماThe questioner : Why this speech... meaning
The Shaykh : Why does he follow 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 Ta-Ha
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.
فاستمع لما يوحى إنني أنا الله لا إله إلا أنا فاعبدني وأقم الصلاة لذكريso listen to what is revealed
فاستمع لما يوحىThe questioner : ... the revelation is not... in... form
The Shaykh : Of course.
The questioner : Good... revelation through revelation
The Shaykh : But this is denied by them, and this is the disbelief we speak of. If our Lord had said 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
وما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجابor that He sends a messenger
أو يرسل رسولاSo get out of it, for you are one of the condemned
فاخرج منها إنك رجيمThe Asha'irah and the Maturidiyyah compromised with the majority of Muslims. They said the speech of Allah is not created, but when they debated the Mu'tazilah, they made it clear that the speech that is not created is what subsists in the essence of Allah, like knowledge. As for the speech explicitly stated in the Noble Qur'an and the authentic hadiths, perhaps this speech is not suitable if there are people... we do not know what... the group met...
They said no, but the speech of Allah is mental speech, not uttered and not audible. And as I mentioned to you just now, this means denying dozens of verses and hundreds of sacred hadiths in which the Messenger (peace and blessings be upon him) says, "Allah the Blessed and Exalted said."
The questioner : ... in what he reports from his Lord
The Shaykh : Yes, "Allah the Blessed and Exalted 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 حرمت الظلم على نفسي وجعلته بينكم محرما فلا تظالموا ، يا عبادي ...And [beware the Day] when Allah will say, "O Jesus, Son of Mary, did you say to the people
وإذا قال الله يا عيسى بن مريم أأنت قلت للناسThe questioner : ... .
The Shaykh : After that comes the issue of Allah's rising above His Throne. So, so that we do not waste your question, what was your question?
The questioner : If you allow me, I would like to say that they diverted the topic of the speech of Allah the Exalted 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.