Discussion of the oneness of the names and attributes.
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The Shaykh : As for the third section, it is the oneness of the names and attributes. It is in this oneness that the Muslim community went astray and divided into seventy-three sects. This oneness, which is the oneness of the names and attributes, is singling out Allah (Mighty and Majestic) with what He has of names and attributes. The phrase "singling out Allah with what He has of names and attributes" entails two things: affirmation and negation of likeness. Affirmation and negation of likeness. How? We understand the negation of likeness from the word "singling out" (ifrad). Its meaning is that we do not make a likeness for Allah the Exalted for His attributes and names, and that we affirm for Him all His names and attributes. And His saying, the Exalted: [An-Nahl 16:60], indicates that Allah the Exalted is distinguished by every high attribute; every high attribute is affirmed for Allah (Mighty and Majestic). And His saying, the Exalted: [Ash-Shuraa 42:11], indicates that none of the created beings resembles Him in any of the attributes by which He is described, even if they share in the original meaning, for they differ in reality. Take note: whoever does not affirm for Allah what He has affirmed for Himself of names and attributes is a denier of the divine attributes (mu'atil), and his denial resembles the denial of Pharaoh, who denied what? Lordship. And it resembles the denial of the polytheists who came to worship others alongside Allah. And whoever affirms them with likening (tashbih) becomes a likening one (mushabbih) to the polytheists who made another god alongside Allah. And whoever affirms them without likeness becomes one of the monotheists. So it is necessary to affirm without likeness. And we say: is there anyone who knows Allah better than Allah Himself?
The student: No.
The Shaykh : Never. And is there anyone whose report is more truthful than the report of Allah? Never. And is there anyone whose explanation is more sound than the explanation of Allah (Mighty and Majestic)? Never. And Allah (Mighty and Majestic) says:[An-Nisa 4:26], and He says: [An-Nisa 4:176], and He says: . We have sent down clear verses, and the like of that, which indicates that Allah (Mighty and Majestic) intends to make clear to the creation the utmost clarity, the path that leads them to Him. The greatest thing people need to have explained is what concerns the names and attributes of Allah, so that they worship Allah with understanding, for the worship of one whose attributes you do not know, or of one who has no attributes, is a matter that is never realized. It is necessary that you know of the attributes of the One worshipped what makes you worship Him truly and turn to Him. So this is the oneness in which this community went astray and divided into many sects. Some of them followed the path of denial of the divine attributes (ta'til), claiming that by doing so they purify Allah (Mighty and Majestic). And some of them followed the path of likening (tamthil), claiming by doing so that they realize what Allah described Himself with. And all of them have gone astray.
As for the first one, who denied and negated the attributes, claiming that he purifies Allah, we say to him: you have deceived yourself and lied in your claim. For the one who truly purifies Allah is the one who negates from Him the attributes of deficiency and defect, and the one who purifies His speech from being obscurity and misguidance. So, by Allah, if someone said that Allah has no hearing, no sight, no knowledge, no power, no wisdom, and no mercy, would he have purified Allah or branded Him with the greatest of defects? It is so. Likewise, the one who says that Allah has no mercy, no hearing, no sight, no power, and no speech, while He (Glorified and Exalted is He) repeats that in His speech and affirms it: , Merciful, Forgiving, and the like of that. Would he have purified His speech from obscurity and misguidance? Never. He has branded His speech with obscurity and misguidance by affirming something of which He is devoid. And is this anything but the utmost of criticism of the speech of Allah (Mighty and Majestic)? Likewise, those who said that we affirm for Allah what He affirmed for Himself, but with likening, to realize the affirmation of the attribute, these people have not honored Allah with His due honor. And these people branded Him with deficiency and defect by making the Perfect in every respect like the Deficient in every respect. So if preferring the Perfect over the Deficient diminishes His status, what do you say of likening the Perfect to the Deficient? This is the greatest of crimes against Allah (Mighty and Majestic). And even though the deniers of the divine attributes are more sinful than them, all of them have not honored Allah with His due honor and have not purified Allah (Mighty and Majestic) from what is not befitting Him.
So tawhid is singling out Allah (Mighty and Majestic) with what He has of names and attributes. For this reason, the people of knowledge said: We believe in what Allah described Himself with and named Himself with in His Book or on the tongue of His Messenger (peace and blessings be upon him), without distortion, without denial of the divine attributes, without asking how, and without likening. This is what Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and others of the people of knowledge said. That is to say, it is necessary that we purify our belief from these four things: distortion, denial of the divine attributes, asking how, and likening. So distortion is in the texts, denial of the divine attributes is in the belief, asking how is in the attribute, and likening is in the attribute, but it is lighter than asking how. So we must purify our belief from these four things. And when we say "without distortion," we mean by that the figurative interpretation (ta'wil) followed by those who called themselves the people of interpretation. These distorters of the texts of the Book call themselves the people of interpretation. Why? In order to describe the path they follow, because souls are repelled by the word "distortion." But they say this is a matter of adorning the speech and beautifying it for the souls of people so that they do not be repelled by it. But the reality of their interpretation is what? Distortion. For we say to the interpretation you followed, we say to the interpretation they followed, which is turning the word away from its apparent meaning, we say to it: this turning, if it is indicated by correct evidence, then it is not interpretation in the sense you intend, but it is... And if it is not indicated by evidence, then it is distortion and changing the word from its place. So these people who went astray in this way and came to affirm the attributes but with distortion are on a path opposite to the path of the people of the Sunnah and the community. And it is never possible to label them as the people of the Sunnah and the community. Why is it not possible? Because the attribution requires the connection. The people of the Sunnah are connected to the people of the Sunnah. Are these people holding fast to the Sunnah in what they opposed the people of the Sunnah in? No. How do we call them the people of the Sunnah? Also, the community (jama'ah); the meaning of community is gathering. The original meaning of the name community is gathering. Are they gathered on their opinions? No. Read in the books of the people of interpretation from the Mu'tazilah, the Asha'irah, the Maturidiyyah, and those similar to them. Read in them and you will find the most amazing of contradictions, disturbances, and overlaps. Until some of them, no, I mean, it does not stop at misleading some, but he himself contradicts himself. He himself contradicts himself. And the commentator of the Tahawiyyah transmitted from al-Ghazali, who is one of those who reached the peak of the science of theology, a strange statement. If a person looks at it, it becomes clear to him what the people of theology were upon of error, mistake, and slip, and that they are not upon clarity in their affair. And likewise what he and others transmitted from al-Razi, who is one of the heads of the people of the science of theology. How did he acknowledge that he was upon a great error? And we have recited for you verses of his in this meaning, in which he says:
"The end of the advance of the intellects is a halt *** And most of the striving of the scholars is misguidance
And our souls are in loneliness from our bodies *** And the end of our worldly life is pain and calamity
And we did not benefit from our research for our whole life *** Except that in it was said "so-and-so said" and "so-and-so said"
Empty talk, then he said: "I have reflected upon the methodologies of the mutakallimun (theologians) and the philosophical methodologies, and I found that they neither cure the sick nor quench the thirst. I found that the closest path is the path of the Qur'an. I read in affirmation:[Taha 20:5] " meaning, I affirm this. "And I read in negation: [Ash-Shuraa 42:11] [Taha 20:110]" meaning, I negate likeness and I negate encompassing Allah with knowledge. "Whoever has experienced what I have experienced knows what I know." If you look at the speech of their leaders, you will find them confused and disturbed, not certain of their affair. And you will find the one whom Allah has guided to the straight path to be at peace, with an open chest and a calm mind. He reads in the Book of Allah and in the words of His Messenger (peace and blessings be upon him) what Allah has affirmed for Himself of names and attributes, and he says, "By Allah, I am not more knowledgeable about myself than Allah is about Himself." So he affirms, but he prevents his mind and his thinking from crossing the limit into asking how an attribute is or into comparing Allah to creation. He says, "As long as I am unable to conceive of my own self that is between my two sides, I am, all the more so, unable to conceive of the realities of what Allah has described for Himself." This is a matter that if a person follows it, he finds rest. Therefore, a person must prevent himself from thinking about asking how an attribute is, or from asking "why" regarding the names and attributes of Allah, or from asking "how" regarding the names and attributes of Allah. Look at how the Salaf (may Allah have mercy on them) honored Allah with His true honor. When a man came to Malik ibn Anas and said, "O Abu 'Abd Allah: [Taha 20:5] How did He rise above the Throne?" Did his face brighten with joy at this question? No. He lowered his head until sweat poured from him because of this question. Then he raised his head and said: "The rising above the Throne is not unknown, the how is not conceivable, belief in it is obligatory, and asking about it is a religious innovation. I do not see you as anything but an innovator." Meanwhile, we find that in the fifteenth century, some of us stand up and say, "Come, you say that Allah descends to the lowest heaven in the last third of the night every night." We say, "Yes, that is correct." Then it follows that He must be in the lowest heaven all day. Why? He said, "Yes, because the night moves across the earth, and the third moves from this place to another place, so it means that Allah is always in the lowest heaven." Did the Companions say this to the Messenger? If this were something that would settle in the heart of the submissive believer, Allah would have clarified it, either on the tongue of His Messenger or by providing someone to ask. The Companions asked the Messenger, "Where was Allah before He created the heavens and the earth?" This is a great question. Meaning, to this extent, Allah the Exalted does not want the matter to remain ambiguous. And if this had been a matter that would be addressed, it would have been addressed to the Messenger (may the prayers and peace of Allah be upon him). It was addressed, and it was said, "As long as you are in the third of the night, and he is..." By Allah, the Exalted, there is nothing like Him. We must submit and say, "We have heard and obeyed, and we have believed and followed and affirmed." This is our duty. And Allah knows best.
(May Allah have mercy on him) the Book of Tawhid. Tawhid is derived from the word "wahhada al-shay'" (to make a thing one), so it is a verbal noun. We say it is derived from "wahhada." The stronger opinion among the grammarians is that the verbal noun is the root of derivation, not the verb, and there is disagreement on this. So, do we say "wahhada" is derived from "tawhid," or "tawhid" is derived from "wahhada"? This depends on the disagreement: is the root the verbal noun or the root the verb? The correct view is that the root is the verbal noun, because it is the meaning from which the verb was taken. The author (may Allah have mercy on him) did not provide a translation, meaning he did not provide an introductory speech, and he was content with the title for that purpose, because as soon as you read the title of the Book of Tawhid, you know that the subject of the book is tawhid. And the author (may Allah have mercy on him) included in this book the types of tawhid, or the three divisions of tawhid, but they are scattered throughout the chapters.
and for Allah is the highest attribute
ولله المثل الأعلىThere is nothing like unto Him
ليس كمثله شيءThe student: No.
The Shaykh : Never. And is there anyone whose report is more truthful than the report of Allah? Never. And is there anyone whose explanation is more sound than the explanation of Allah (Mighty and Majestic)? Never. And Allah (Mighty and Majestic) says:
Allah wants to make clear to you
يريد الله ليبين لكمAllah makes clear to you [His law], lest you go astray
يبين الله لكم أن تضلواclear signs
آيات بيناتAs for the first one, who denied and negated the attributes, claiming that he purifies Allah, we say to him: you have deceived yourself and lied in your claim. For the one who truly purifies Allah is the one who negates from Him the attributes of deficiency and defect, and the one who purifies His speech from being obscurity and misguidance. So, by Allah, if someone said that Allah has no hearing, no sight, no knowledge, no power, no wisdom, and no mercy, would he have purified Allah or branded Him with the greatest of defects? It is so. Likewise, the one who says that Allah has no mercy, no hearing, no sight, no power, and no speech, while He (Glorified and Exalted is He) repeats that in His speech and affirms it:
Hearing, Seeing
سميع بصيرMighty, Wise
عزيز حكيمSo tawhid is singling out Allah (Mighty and Majestic) with what He has of names and attributes. For this reason, the people of knowledge said: We believe in what Allah described Himself with and named Himself with in His Book or on the tongue of His Messenger (peace and blessings be upon him), without distortion, without denial of the divine attributes, without asking how, and without likening. This is what Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and others of the people of knowledge said. That is to say, it is necessary that we purify our belief from these four things: distortion, denial of the divine attributes, asking how, and likening. So distortion is in the texts, denial of the divine attributes is in the belief, asking how is in the attribute, and likening is in the attribute, but it is lighter than asking how. So we must purify our belief from these four things. And when we say "without distortion," we mean by that the figurative interpretation (ta'wil) followed by those who called themselves the people of interpretation. These distorters of the texts of the Book call themselves the people of interpretation. Why? In order to describe the path they follow, because souls are repelled by the word "distortion." But they say this is a matter of adorning the speech and beautifying it for the souls of people so that they do not be repelled by it. But the reality of their interpretation is what? Distortion. For we say to the interpretation you followed, we say to the interpretation they followed, which is turning the word away from its apparent meaning, we say to it: this turning, if it is indicated by correct evidence, then it is not interpretation in the sense you intend, but it is... And if it is not indicated by evidence, then it is distortion and changing the word from its place. So these people who went astray in this way and came to affirm the attributes but with distortion are on a path opposite to the path of the people of the Sunnah and the community. And it is never possible to label them as the people of the Sunnah and the community. Why is it not possible? Because the attribution requires the connection. The people of the Sunnah are connected to the people of the Sunnah. Are these people holding fast to the Sunnah in what they opposed the people of the Sunnah in? No. How do we call them the people of the Sunnah? Also, the community (jama'ah); the meaning of community is gathering. The original meaning of the name community is gathering. Are they gathered on their opinions? No. Read in the books of the people of interpretation from the Mu'tazilah, the Asha'irah, the Maturidiyyah, and those similar to them. Read in them and you will find the most amazing of contradictions, disturbances, and overlaps. Until some of them, no, I mean, it does not stop at misleading some, but he himself contradicts himself. He himself contradicts himself. And the commentator of the Tahawiyyah transmitted from al-Ghazali, who is one of those who reached the peak of the science of theology, a strange statement. If a person looks at it, it becomes clear to him what the people of theology were upon of error, mistake, and slip, and that they are not upon clarity in their affair. And likewise what he and others transmitted from al-Razi, who is one of the heads of the people of the science of theology. How did he acknowledge that he was upon a great error? And we have recited for you verses of his in this meaning, in which he says:
"The end of the advance of the intellects is a halt *** And most of the striving of the scholars is misguidance
And our souls are in loneliness from our bodies *** And the end of our worldly life is pain and calamity
And we did not benefit from our research for our whole life *** Except that in it was said "so-and-so said" and "so-and-so said"
Empty talk, then he said: "I have reflected upon the methodologies of the mutakallimun (theologians) and the philosophical methodologies, and I found that they neither cure the sick nor quench the thirst. I found that the closest path is the path of the Qur'an. I read in affirmation:
The Most Merciful [who is] above the Throne established.
الرحمن على العرش استوىTo Him ascends the good word
إليه يصعد الكلام الطيبThere is nothing like unto Him
ليس كمثله شيءbut they do not encompass it in knowledge.
ولا يحيطون به علماThe Most Merciful [who is] above the Throne established.
الرحمن على العرش استوى(May Allah have mercy on him) the Book of Tawhid. Tawhid is derived from the word "wahhada al-shay'" (to make a thing one), so it is a verbal noun. We say it is derived from "wahhada." The stronger opinion among the grammarians is that the verbal noun is the root of derivation, not the verb, and there is disagreement on this. So, do we say "wahhada" is derived from "tawhid," or "tawhid" is derived from "wahhada"? This depends on the disagreement: is the root the verbal noun or the root the verb? The correct view is that the root is the verbal noun, because it is the meaning from which the verb was taken. The author (may Allah have mercy on him) did not provide a translation, meaning he did not provide an introductory speech, and he was content with the title for that purpose, because as soon as you read the title of the Book of Tawhid, you know that the subject of the book is tawhid. And the author (may Allah have mercy on him) included in this book the types of tawhid, or the three divisions of tawhid, but they are scattered throughout the chapters.