Explanation of the author's statement: "And reason and revelation have indicated its obligation. As for reason, the way it indicates this is: that detailing the statement regarding what is obligatory, permissible, and impossible for Allah the Exalted..."
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The Shaykh : He says "Revelation and reason have indicated its obligation. As for reason, the way it indicates this is that detailing the statement regarding what is obligatory, permissible, and impossible for Allah is not grasped except through revelation". Understand that detailing the statement—the word "detailing" means that the general concept can be grasped by reason without revelation, but detailing the statement regarding what is obligatory, permissible, and impossible, yes, this can only be grasped through revelation. As for the general concept, we can grasp it with our minds. We grasp that Allah Mighty and Majestic is perfect in attributes in an absolute sense; how is this grasped? By reason. This is grasped by reason. And that we know that Allah Glorified and Exalted is free from deficiency in a general sense, this is also grasped by reason.
For this reason, Ibrahim al-Khalil (peace be upon him) denied his father's actions with a rational denial.[Maryam 19:42] This is a rational denial. How do you worship and claim that it is a god when it does not hear, does not see, does not benefit, and does not ward off harm? It does not avail you of anything. Reason, as soon as a person thinks, knows that worshipping such a thing is not correct.
The student: ...
The Shaykh : Not correct? Yes, not correct. So, pay attention to the caution in the phrase: detailing the statement.
The student: ...
The Shaykh : As for the general statement, it is grasped by reason, or not? It is grasped, but the detail is not grasped. For example, Allah Mighty and Majestic rose above the Throne. Do we grasp this by reason? We do not grasp it. If Allah had not informed us of it, we would not have known. In fact, we would not even have known that there is a Throne. The absolute elevation of Allah Mighty and Majestic, is it grasped by reason, or not? Yes, it is grasped by reason. But that He rose above the Throne, this specific elevation, we do not grasp it with our minds. The descent of Allah to the lowest heaven, is it grasped by reason? It is not grasped by reason, but by revelation. So, the important point is that detailing the statement regarding what is obligatory, what is permissible, and what is impossible...
The author has benefited us by stating that what can be described as an attribute is divided into three categories: obligatory, permissible, and impossible. All of these apply to elevation. That is, let us give an example regarding elevation. Is it possible for the created things to be above Allah?
The student: ...
The Shaykh : Impossible.
The student: Impossible.
The Shaykh : And is it possible for Allah to be above them?
The student: It is obligatory.
The Shaykh : Obligatory. And is it possible for Him to be on the Throne?
The student: Permissible.
The Shaykh : Permissible, because Allah the Exalted, if He had willed, would not have risen above His Throne. So it is among the permissible attributes. But after He informed us that He rose above it, it is obligatory for us to believe and have faith. So, what is obligatory, permissible, and impossible, the detail of it cannot be known except by reason, or by revelation? If it cannot be known except by revelation, then it is obligatory to follow revelation in this matter by affirming what it has affirmed, denying what it has denied, and remaining silent about what it has remained silent about. This is reason.
Now, and to Allah belongs the highest example, if we wanted to speak about a person's inner dealings in his home, his private transactions in his home, if we wanted to speak about them, it is known that we do not grasp this except if he speaks to us about it. So what is reason: that we speak about what this man does in his home simply by saying this is established, or that we wait for what he tells us about it? We wait for what he tells us about it. If he says, "I do such and such in my home," he has informed us about it. If he says, "I do not do this in my home," he has informed us about it. If he does not inform us about anything, we remain silent. Likewise, what is attributed to Allah: what Allah has informed us about regarding Himself, it is obligatory for us to affirm it; what He has denied regarding Himself, it is obligatory for us to deny it; and what He has remained silent about, it is obligatory for us to remain silent. This is reason.
For this reason, Ibrahim al-Khalil (peace be upon him) denied his father's actions with a rational denial.
why do you worship that which does not hear and does not see and will not benefit you at all?
أتعبد ما لا يسمع ولا يبصر ولا يغني عنك شيئاThe student: ...
The Shaykh : Not correct? Yes, not correct. So, pay attention to the caution in the phrase: detailing the statement.
The student: ...
The Shaykh : As for the general statement, it is grasped by reason, or not? It is grasped, but the detail is not grasped. For example, Allah Mighty and Majestic rose above the Throne. Do we grasp this by reason? We do not grasp it. If Allah had not informed us of it, we would not have known. In fact, we would not even have known that there is a Throne. The absolute elevation of Allah Mighty and Majestic, is it grasped by reason, or not? Yes, it is grasped by reason. But that He rose above the Throne, this specific elevation, we do not grasp it with our minds. The descent of Allah to the lowest heaven, is it grasped by reason? It is not grasped by reason, but by revelation. So, the important point is that detailing the statement regarding what is obligatory, what is permissible, and what is impossible...
The author has benefited us by stating that what can be described as an attribute is divided into three categories: obligatory, permissible, and impossible. All of these apply to elevation. That is, let us give an example regarding elevation. Is it possible for the created things to be above Allah?
The student: ...
The Shaykh : Impossible.
The student: Impossible.
The Shaykh : And is it possible for Allah to be above them?
The student: It is obligatory.
The Shaykh : Obligatory. And is it possible for Him to be on the Throne?
The student: Permissible.
The Shaykh : Permissible, because Allah the Exalted, if He had willed, would not have risen above His Throne. So it is among the permissible attributes. But after He informed us that He rose above it, it is obligatory for us to believe and have faith. So, what is obligatory, permissible, and impossible, the detail of it cannot be known except by reason, or by revelation? If it cannot be known except by revelation, then it is obligatory to follow revelation in this matter by affirming what it has affirmed, denying what it has denied, and remaining silent about what it has remained silent about. This is reason.
Now, and to Allah belongs the highest example, if we wanted to speak about a person's inner dealings in his home, his private transactions in his home, if we wanted to speak about them, it is known that we do not grasp this except if he speaks to us about it. So what is reason: that we speak about what this man does in his home simply by saying this is established, or that we wait for what he tells us about it? We wait for what he tells us about it. If he says, "I do such and such in my home," he has informed us about it. If he says, "I do not do this in my home," he has informed us about it. If he does not inform us about anything, we remain silent. Likewise, what is attributed to Allah: what Allah has informed us about regarding Himself, it is obligatory for us to affirm it; what He has denied regarding Himself, it is obligatory for us to deny it; and what He has remained silent about, it is obligatory for us to remain silent. This is reason.