Explanation of the author's statement: It contains issues: The first: Exegesis of the verse from Surat al-Imran.
Machine translationRead the Arabic original
The Shaykh :"Exegesis of the verse from Surat al-Imran" which is His saying [Ali 'Imran 3:154] And it has been mentioned to us previously that this is from the speech of whom? From the speech of the hypocrites.
"Secondly, exegesis of the verse from Surat al-Fath" His saying[Al-Fath 48:6] and they are the hypocrites and the polytheists.
"The third: The notification that these are types that cannot be enumerated" The notification that these are types that cannot be enumerated, meaning that bad thoughts about Allah are types that cannot be enumerated. Who reported this?
The student: Ibn al-Qayyim (may Allah have mercy on him).
The Shaykh : That is, Ibn al-Qayyim. For this reason, if the author (may Allah have mercy on him) had said "Clarification that these are types that cannot be enumerated," it might come to a person's mind that the word "notification" refers to reports from the Shari'ah, but it is from the speech of Ibn al-Qayyim. What is the criterion for these types? That one thinks about Allah what is not befitting Him. Good.
"The fourth: That no one is safe from this except one who knows, except one who knows the names and attributes and knows himself" Ibn al-Qayyim mentioned "except one who knows Allah, His names and attributes, and the implication of His wisdom and praise," but he alluded to knowing the self by his saying "So examine your self". Thus, a person is not safe from this except one who knows Allah (Mighty and Majestic) by His names and attributes and the implication of His wisdom and praise, and knows himself, and that in reality he is the place of badness and the place of deficiency. As for the Lord (Exalted and Majestic is He), He has absolute perfection and no deficiency befalls Him in any way. What is the relevance of this chapter to tawhid (the oneness of Allah)?
The student: Belief in the divine decree and destiny of Allah.
The Shaykh : Where?
The student: Bad thoughts about Allah contradict the perfection of tawhid (the oneness of Allah).
The Shaykh : Correct. Bad thoughts about Allah contradict the perfection of tawhid (the oneness of Allah) and contradict belief in the names and attributes, because regarding belief in the names and attributes, Allah said in it[Al-A'raf 7:180]. "Al-Hasani" is a superlative name. So if bad thoughts are attributed to Allah, His names would not be "al-Hasani" (the Most Beautiful). And regarding the attributes, He said [An-Nahl 16:60]. If there is no higher likeness, meaning no higher description for Allah (Mighty and Majestic), then this is bad thought.
The questioner : Oh Shaykh
The Shaykh : Yes
The questioner : ... the names and attributes.
The Shaykh : Yes, that is right.
thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?"
يظنون بالله غير الحق ظن الجاهلية يقولون هل لنا من الأمر من شيء"Secondly, exegesis of the verse from Surat al-Fath" His saying
those who assume about Allah an assumption of evil nature
الظانين بالله ظن السوء"The third: The notification that these are types that cannot be enumerated" The notification that these are types that cannot be enumerated, meaning that bad thoughts about Allah are types that cannot be enumerated. Who reported this?
The student: Ibn al-Qayyim (may Allah have mercy on him).
The Shaykh : That is, Ibn al-Qayyim. For this reason, if the author (may Allah have mercy on him) had said "Clarification that these are types that cannot be enumerated," it might come to a person's mind that the word "notification" refers to reports from the Shari'ah, but it is from the speech of Ibn al-Qayyim. What is the criterion for these types? That one thinks about Allah what is not befitting Him. Good.
"The fourth: That no one is safe from this except one who knows, except one who knows the names and attributes and knows himself" Ibn al-Qayyim mentioned "except one who knows Allah, His names and attributes, and the implication of His wisdom and praise," but he alluded to knowing the self by his saying "So examine your self". Thus, a person is not safe from this except one who knows Allah (Mighty and Majestic) by His names and attributes and the implication of His wisdom and praise, and knows himself, and that in reality he is the place of badness and the place of deficiency. As for the Lord (Exalted and Majestic is He), He has absolute perfection and no deficiency befalls Him in any way. What is the relevance of this chapter to tawhid (the oneness of Allah)?
The student: Belief in the divine decree and destiny of Allah.
The Shaykh : Where?
The student: Bad thoughts about Allah contradict the perfection of tawhid (the oneness of Allah).
The Shaykh : Correct. Bad thoughts about Allah contradict the perfection of tawhid (the oneness of Allah) and contradict belief in the names and attributes, because regarding belief in the names and attributes, Allah said in it
And to Allah belong the best names
ولله الأسماء الحسنىand for Allah is the highest attribute
ولله المثل الأعلىThe questioner : Oh Shaykh
The Shaykh : Yes
The questioner : ... the names and attributes.
The Shaykh : Yes, that is right.