The Seventh Principle: The attributes of Allah the Exalted are based on textual evidence, leaving no room for the intellect; therefore, we do not ascribe to Allah the Exalted any attributes except those indicated by the Book and the Sunnah.
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The Shaykh :"The Seventh Principle: The attributes of Allah the Exalted are based on textual evidence, leaving no room for the intellect; therefore, we do not ascribe to Allah the Exalted any attributes except those indicated by the Book and the Sunnah". This principle has a preceding principle regarding the names. What is it? That they are also based on textual evidence. Likewise, the attributes are based on textual evidence. One cannot describe Allah—look at the phrasing—except with what the Book and the Sunnah indicate as being true. Regarding the names, what did we say? The principle of the names. Go back to it and read it. Read the principle.
The reader: "The Fifth Principle: The names of Allah the Exalted are based on textual evidence, leaving no room for the intellect. Accordingly, one must stop at what has come in the Book and the Sunnah, so nothing is added to them and nothing is subtracted".
The Shaykh : Good. Look, "at what has come in the Book and the Sunnah." If the wording is not established, but regarding the attributes, we said "what the Book and the Sunnah indicate." This is because the Book and the Sunnah may indicate the meaning even if the specific wording is not present. Here, there is a difference: names are not established unless they appear in the Book and the Sunnah, whereas attributes are established for everything indicated by the Book and the Sunnah. The difference is that there may be attributes not explicitly stated in the Book and the Sunnah, but which do not contradict perfection; we establish them, and there is no harm. It has previously been mentioned that attributes are divided into three categories: pure perfection, pure deficiency, and those requiring detailed explanation.
The author says: "Imam Ahmad (may Allah have mercy on him) said: 'Allah is not described except with what He has described Himself with, or with what His Messenger has described Him with; one does not go beyond the Qur'an and the hadith'". Then he said: "See the Fifth Principle regarding the names".
Imam Ahmad (may Allah have mercy on him)—you know that he was in the time of the trial (mihnah)—he debated with whom? The Jahmiyyah, the Mu'tazilah, the Murji'ah, and others. Therefore, he said: "Allah is not described except with what He has described Himself with, or with what His Messenger has described Him with; one does not go beyond the Qur'an and the hadith". The apparent meaning of Imam Ahmad's statement is that you do not establish any attribute unless it is explicitly stated by its specific name, based on his saying: "Allah is not described except with what He has described Himself with". However, it is possible that the intended meaning is "except with what He has described Himself with in terms of type, not specific instance." In that case, it would be as we mentioned in the principle. But Imam Ahmad (may Allah have mercy on him) is cautious in such matters, to the extent that he said: "Whoever says 'My word regarding the Qur'an is created' is a Jahmi, and whoever says 'it is not created' is an innovator". Thus, he criticized both the one who said "created" and the one who said "not created," even though, upon detailed examination, if one means by "word" the recited text, then—my brothers—no, whoever says "My word regarding the Qur'an is created" and means the recited text is a Jahmi. But if he means the act of reciting it, then it is true that it is created, because it is the human voice. And whoever says "not created" is called an innovator, even though, upon investigation, if he intends to refute those who say it is created, he is correct. For this reason, you will not find the phrase "not created" in the speech of the earliest Salaf, because there was no innovation in saying what? In the creation of the Qur'an. Yes.
The principle, no.
The reader: "The Fifth Principle: The names of Allah the Exalted are based on textual evidence, leaving no room for the intellect. Accordingly, one must stop at what has come in the Book and the Sunnah, so nothing is added to them and nothing is subtracted".
The Shaykh : Good. Look, "at what has come in the Book and the Sunnah." If the wording is not established, but regarding the attributes, we said "what the Book and the Sunnah indicate." This is because the Book and the Sunnah may indicate the meaning even if the specific wording is not present. Here, there is a difference: names are not established unless they appear in the Book and the Sunnah, whereas attributes are established for everything indicated by the Book and the Sunnah. The difference is that there may be attributes not explicitly stated in the Book and the Sunnah, but which do not contradict perfection; we establish them, and there is no harm. It has previously been mentioned that attributes are divided into three categories: pure perfection, pure deficiency, and those requiring detailed explanation.
The author says: "Imam Ahmad (may Allah have mercy on him) said: 'Allah is not described except with what He has described Himself with, or with what His Messenger has described Him with; one does not go beyond the Qur'an and the hadith'". Then he said: "See the Fifth Principle regarding the names".
Imam Ahmad (may Allah have mercy on him)—you know that he was in the time of the trial (mihnah)—he debated with whom? The Jahmiyyah, the Mu'tazilah, the Murji'ah, and others. Therefore, he said: "Allah is not described except with what He has described Himself with, or with what His Messenger has described Him with; one does not go beyond the Qur'an and the hadith". The apparent meaning of Imam Ahmad's statement is that you do not establish any attribute unless it is explicitly stated by its specific name, based on his saying: "Allah is not described except with what He has described Himself with". However, it is possible that the intended meaning is "except with what He has described Himself with in terms of type, not specific instance." In that case, it would be as we mentioned in the principle. But Imam Ahmad (may Allah have mercy on him) is cautious in such matters, to the extent that he said: "Whoever says 'My word regarding the Qur'an is created' is a Jahmi, and whoever says 'it is not created' is an innovator". Thus, he criticized both the one who said "created" and the one who said "not created," even though, upon detailed examination, if one means by "word" the recited text, then—my brothers—no, whoever says "My word regarding the Qur'an is created" and means the recited text is a Jahmi. But if he means the act of reciting it, then it is true that it is created, because it is the human voice. And whoever says "not created" is called an innovator, even though, upon investigation, if he intends to refute those who say it is created, he is correct. For this reason, you will not find the phrase "not created" in the speech of the earliest Salaf, because there was no innovation in saying what? In the creation of the Qur'an. Yes.
The principle, no.