Continuation of the previous: A chapter on the fact that all the attributes of Allah the Exalted that we have mentioned, whether in detail or in summary, by affirmation or negation, are based upon the Book of our Lord and the Sunnah
Machine translationRead the Arabic original
The Shaykh : Because if we read [An-Nahl 16:60] meaning: the most perfect description, it necessitates that He not be sad, for only one who is deficient can be sad.
Now, if they say: We do not affirm anger for Allah, because the intellect rejects it, what do we say?
We say: This is refuted. First, because the intellect necessitates it, for anger when its cause exists is perfection; anger when its cause exists is perfection, so the intellect necessitates it.
Then, the text has come with it. Allah the Exalted said:[An-Nisa 4:93] regarding the one who kills intentionally, so how do we deny it? Do you understand, everyone?
Now, what is the aspect of anger being an attribute of perfection when the cause exists? Because it indicates the strength of the one who is angry and his ability to take revenge. For this reason, if a person is struck by someone stronger than him, what happens? Does he become sad or angry? If a person is struck by someone stronger than him, he becomes sad and cannot get angry, because he is unable to take revenge on him, so you find him sad, crying, and complaining. But if he is struck by someone weaker than him, he swells with anger and slams him to the ground. Is that clear? Because he is strong, so anger when its cause exists is perfection, not deficiency, and we know that Allah does not become angry except when the cause for anger exists.
Accordingly, the basis for what we affirm for Allah Mighty and Majestic or what we negate from Him is only two things. What are they? Answer, everyone? The general answer is the Book and the Sunnah. So, whatever names and attributes of Allah are in them, it is obligatory for us to accept them and believe in them. Whatever Allah and His Messenger have negated, it is obligatory for us to negate. And whatever Allah and His Messenger have been silent about, we look at it: if it is an attribute of deficiency, we negate it based on the principle that Allah is free from deficiency. And if we do not know that it is a deficiency, it is obligatory for us to suspend judgment, neither negating it nor affirming it.
Now, he said: "and we follow the path of the Salaf of the Ummah and the Imams of guidance who came after them".
If it is said: The Salaf of the Ummah, who are they? A minute.
The Salaf of the Ummah are the preferred generations, about whom the Messenger (peace and blessings be upon him) said:Sahih al-Bukhari 3651, these are the Salaf of the Ummah.
He said: "and the Imams of guidance who came after them" and did not say "the Imams who came after them," because the Imams after the righteous Salaf became Imams of guidance and Imams of misguidance. Whom do we follow? The Imams of guidance who came after them.
As for the Imams of misguidance, there are many Imams of misguidance in this Islamic Ummah, and we are free from them, but we are followers of the Imams of guidance.
But are we followers of them in error and truth? No. If we did not know that they erred in something, we ask Allah for their forgiveness, and we oppose them in their error toward the truth.
and for Allah is the highest attribute
ولله المثل الأعلىNow, if they say: We do not affirm anger for Allah, because the intellect rejects it, what do we say?
We say: This is refuted. First, because the intellect necessitates it, for anger when its cause exists is perfection; anger when its cause exists is perfection, so the intellect necessitates it.
Then, the text has come with it. Allah the Exalted said:
and Allah has become angry with him
وغضب الله عليهNow, what is the aspect of anger being an attribute of perfection when the cause exists? Because it indicates the strength of the one who is angry and his ability to take revenge. For this reason, if a person is struck by someone stronger than him, what happens? Does he become sad or angry? If a person is struck by someone stronger than him, he becomes sad and cannot get angry, because he is unable to take revenge on him, so you find him sad, crying, and complaining. But if he is struck by someone weaker than him, he swells with anger and slams him to the ground. Is that clear? Because he is strong, so anger when its cause exists is perfection, not deficiency, and we know that Allah does not become angry except when the cause for anger exists.
Accordingly, the basis for what we affirm for Allah Mighty and Majestic or what we negate from Him is only two things. What are they? Answer, everyone? The general answer is the Book and the Sunnah. So, whatever names and attributes of Allah are in them, it is obligatory for us to accept them and believe in them. Whatever Allah and His Messenger have negated, it is obligatory for us to negate. And whatever Allah and His Messenger have been silent about, we look at it: if it is an attribute of deficiency, we negate it based on the principle that Allah is free from deficiency. And if we do not know that it is a deficiency, it is obligatory for us to suspend judgment, neither negating it nor affirming it.
Now, he said: "and we follow the path of the Salaf of the Ummah and the Imams of guidance who came after them".
If it is said: The Salaf of the Ummah, who are they? A minute.
The Salaf of the Ummah are the preferred generations, about whom the Messenger (peace and blessings be upon him) said:
The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter
خير الناس قرني ثم الذين يلونهم ثم الذين يلونهمHe said: "and the Imams of guidance who came after them" and did not say "the Imams who came after them," because the Imams after the righteous Salaf became Imams of guidance and Imams of misguidance. Whom do we follow? The Imams of guidance who came after them.
As for the Imams of misguidance, there are many Imams of misguidance in this Islamic Ummah, and we are free from them, but we are followers of the Imams of guidance.
But are we followers of them in error and truth? No. If we did not know that they erred in something, we ask Allah for their forgiveness, and we oppose them in their error toward the truth.