Explanation of the author's statement: "4. The Salamiyyah's view: 'It is an attribute subsisting in His essence, necessary to it, just as life and knowledge are necessary to it, and it is not connected to His will'"
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The Shaykh : The fourth is the view of the Salamiyyah — listen to this strange view —: "It is an attribute subsisting in His essence, necessary to it". With whom do they agree? The Asha'irah and the Kalbiyyah, yes. But they say: "just as life and knowledge are necessary to it, and it is not connected to His will, and it consists of letters and sounds". In this, they differ from the Asha'irah and the Kalbiyyah.
But they say: "They are simultaneous, with none preceding the others". Huh? "Simultaneous, with none preceding the others". So when Allah the Exalted says:, the ba, sin, and mim are all, as it is said, and to Allah belongs the highest example, they all emerged together. It makes no sense; they did not emerge in sequence. Why? They said: If the words of Allah emerged in sequence, it would necessitate that accidents subsist in Him. It would necessitate that accidents subsist in Him. If the sin came after the ba, it means it occurred after it. If the mim came after the sin and the ba, it occurred after them. And the subsistence of accidents in the essence of Allah is impossible according to them. But the impossible thing is what they mentioned. Who can say: , which is at the beginning of Surat al-Fatihah, is, and his saying: [Hud 11:119], emerged. The entire Qur'an emerged at one time. Rather, more than that, all the words of Allah the Exalted, which cannot be exhausted, right? They are all simultaneous, one thing.
And there is no doubt that, as our Shaykh (may Allah have mercy on him) said in Tawdih al-Kafiyyah al-Shafiyyah, he said: "Imagining this school of thought is sufficient to refute it".
If you imagine this school of thought, you know that it is invalid. It is not possible to hold to it.
So look, they agreed with the people of the Sunnah and the community that it consists of letters and sounds, but they differed from them in that it is a meaning subsisting in itself, necessary to it just as life and knowledge are necessary to it, and in that it is simultaneous. Who can comprehend this?
What, O Isa ibn ...?
The student: ... and what does it mean?
The Shaykh : Yes, the subsistence of accidents means actions, meaning like: Mishkat al-Masabih 2601, He speaks. These things are accidents, and the subsistence of accidents in the essence of Allah is prohibited, because an accident does not subsist except in an accident. So, according to their claim, if you affirm that accidents subsist in Allah, it necessitates that Allah the Exalted is an accident.
And this is not correct. Allah, Glorified and Exalted is He, is the First, before whom there is nothing, and yet He does what He wills. Yes.
But they say: "They are simultaneous, with none preceding the others". Huh? "Simultaneous, with none preceding the others". So when Allah the Exalted says:
In the name of Allah, the Most Gracious, the Most Merciful.
بسم الله الرحمن الرحيمIndeed, Bismillah al-Rahman al-Rahim
إن بسم الله الرحمن الرحيمExcept whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and men all together."
من الجنة والناسAnd there is no doubt that, as our Shaykh (may Allah have mercy on him) said in Tawdih al-Kafiyyah al-Shafiyyah, he said: "Imagining this school of thought is sufficient to refute it".
If you imagine this school of thought, you know that it is invalid. It is not possible to hold to it.
So look, they agreed with the people of the Sunnah and the community that it consists of letters and sounds, but they differed from them in that it is a meaning subsisting in itself, necessary to it just as life and knowledge are necessary to it, and in that it is simultaneous. Who can comprehend this?
What, O Isa ibn ...?
The student: ... and what does it mean?
The Shaykh : Yes, the subsistence of accidents means actions, meaning like:
He settled upon the Throne
استوى على العرشdescends to the lowest heaven
ينزل إلى السماء الدنياAnd this is not correct. Allah, Glorified and Exalted is He, is the First, before whom there is nothing, and yet He does what He wills. Yes.