And as for the intellect, because it is impossible for Allah the Exalted to send down a book or to speak to His Messenger, (peace and blessings be upon him)
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The Shaykh : And as for the intellect, what is the intellect? It means, and as for the indication of the intellect that the meanings of the words of the Qur'an are known
"Because it is impossible for Allah the Exalted to send down a book or for His Messenger, (peace and blessings be upon him and his family), to speak with words intended by this book and these words to be a guidance for creation, while remaining in the greatest of matters and the most urgent in necessity, of unknown meaning" This is undoubtedly impossible, meaning, glory be to Allah, according to the opinion of those who say that the texts of the attributes are of unknown meaning, look at what results from it?
What Allah has narrated to us of the news of Pharaoh, Haman, Qarun, and others of the disbelievers is of known meaning, right? It is of known meaning to them; the meaning is known to them. And what He also narrated about the noble messengers of virtues and merits is of known meaning. And what He narrated about Himself of attributes of perfection is of unknown meaning. Is this reasonable, people? Meaning, the most intense thing in the Islamic Shari'ah and the most worthy and obligatory thing is knowing Allah the Exalted by His names and attributes. How can the Qur'an be of unknown meaning in these great and noble matters and be of known meaning in what is not comparable to them? He says: "Because it is impossible for Allah the Exalted to send down a book or for His Messenger, (peace and blessings be upon him and his family), to speak with words intended by this book and these words to be a guidance for creation, while remaining in the greatest of matters and the most urgent in necessity" What are they? The names and attributes. "Of unknown meaning, in the position of the alphabetic letters from which nothing is understood, because that is from the foolishness which the wisdom of Allah, Blessed and Exalted is He, rejects. And Allah the Exalted said about His book:[Hud 11:1]" This, and praise be to Allah, is clear. For example, with some of them, if you ask him about the saying of Allah the Exalted: [Al-Fajr 89:22], he says, "Excuse me, I do not know what it means." And the wonder is that many of the later scholars think that this is the methodology of the people of the Sunnah, the methodology of the Salaf. They say that the methodology of the Salaf is the methodology of tafwid, meaning that they do not speak about the meaning at all. You ask him about the saying of Allah the Exalted: .
He said: "By Allah, excuse me, I do not know." Glory be to Allah. And they consider this the methodology of the Salaf and that it is safer than the methodology of the Khalaf. And they erred with a great error. They lied about them if they knew their true methodology, and they went astray if they did not know it, because what is transmitted from the Salaf is that they, what? They understand the meaning but they do not know the modality. And their saying that the way of the Salaf is safer and the way of the Khalaf is more knowledgeable and more wise is also false, because it is contradictory in itself. You find this statement in some of the books of the people of knowledge, whom we testify are trustworthy, but they erred in this.
We say this is contradictory speech. How so? If it is safer, it must be more knowledgeable and more wise. Where is the safety in something that has no knowledge? Where is the safety in something that has no wisdom? So this speech is contradictory. Then, if we return to the methodology of the Salaf and the methodology of the Khalaf, we find that the methodology of the Salaf is safer, more knowledgeable, and more wise. And the Shaykh al-Islam, (may Allah have mercy on him), mentioned that the methodology of the people of tafwid is from the worst of the sayings of the people of innovation and deviation. Did you understand? Even though many of the later scholars think that this is the methodology of the Salaf. They say, "We return to the Book."
"Because it is impossible for Allah the Exalted to send down a book or for His Messenger, (peace and blessings be upon him and his family), to speak with words intended by this book and these words to be a guidance for creation, while remaining in the greatest of matters and the most urgent in necessity, of unknown meaning" This is undoubtedly impossible, meaning, glory be to Allah, according to the opinion of those who say that the texts of the attributes are of unknown meaning, look at what results from it?
What Allah has narrated to us of the news of Pharaoh, Haman, Qarun, and others of the disbelievers is of known meaning, right? It is of known meaning to them; the meaning is known to them. And what He also narrated about the noble messengers of virtues and merits is of known meaning. And what He narrated about Himself of attributes of perfection is of unknown meaning. Is this reasonable, people? Meaning, the most intense thing in the Islamic Shari'ah and the most worthy and obligatory thing is knowing Allah the Exalted by His names and attributes. How can the Qur'an be of unknown meaning in these great and noble matters and be of known meaning in what is not comparable to them? He says: "Because it is impossible for Allah the Exalted to send down a book or for His Messenger, (peace and blessings be upon him and his family), to speak with words intended by this book and these words to be a guidance for creation, while remaining in the greatest of matters and the most urgent in necessity" What are they? The names and attributes. "Of unknown meaning, in the position of the alphabetic letters from which nothing is understood, because that is from the foolishness which the wisdom of Allah, Blessed and Exalted is He, rejects. And Allah the Exalted said about His book:
Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted.
كتاب أحكمت آياته ثم فصلت من لدن حكيم خبيرAnd your Lord has come and the angels, rank upon rank,
وجاء ربك والملك صفا صفاAnd the Face of your Lord will remain
ويبقى وجه ربكHe said: "By Allah, excuse me, I do not know." Glory be to Allah. And they consider this the methodology of the Salaf and that it is safer than the methodology of the Khalaf. And they erred with a great error. They lied about them if they knew their true methodology, and they went astray if they did not know it, because what is transmitted from the Salaf is that they, what? They understand the meaning but they do not know the modality. And their saying that the way of the Salaf is safer and the way of the Khalaf is more knowledgeable and more wise is also false, because it is contradictory in itself. You find this statement in some of the books of the people of knowledge, whom we testify are trustworthy, but they erred in this.
We say this is contradictory speech. How so? If it is safer, it must be more knowledgeable and more wise. Where is the safety in something that has no knowledge? Where is the safety in something that has no wisdom? So this speech is contradictory. Then, if we return to the methodology of the Salaf and the methodology of the Khalaf, we find that the methodology of the Salaf is safer, more knowledgeable, and more wise. And the Shaykh al-Islam, (may Allah have mercy on him), mentioned that the methodology of the people of tafwid is from the worst of the sayings of the people of innovation and deviation. Did you understand? Even though many of the later scholars think that this is the methodology of the Salaf. They say, "We return to the Book."