Explanation of the author's statement: "And by what His Messenger Muhammad (peace and blessings be upon him) described Him with"
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The Shaykh : He says: "Or by what His Messenger (peace and blessings be upon him) described Him with". The description of the Messenger of Allah (peace and blessings be upon him) of his Lord is divided into three categories: either speech, action, or affirmation. The Prophet's (peace and blessings be upon him) description of his Lord is either speech, action, or affirmation.
As for speech: The Messenger's description of his Lord by speech is abundant, very abundant, such asSunan Abi Dawud 3892Da'if (Al-Albani) and so on.
As for the Messenger's description of his Lord by action: It is less, such as his pointing to the sky. He called upon Allah to bear witness to his nation's affirmation of the delivery of the message. When, O Adam? When?
The student: ... .
The Shaykh : This is what I want you to recall: this is in the Farewell Pilgrimage at 'Arafah. He addressed the people and said: He raised his finger to the sky. This is a description of Allah the Exalted by His elevation through action, is it not? A man came to him while he was addressing the people on Friday and said: Sahih Muslim 897a This is also a description of Allah by His elevation through action, and other hadiths in which the action of the Prophet (peace and blessings be upon him) is mentioned when he referred to one of the attributes of Allah.
Now, sometimes the Messenger (peace and blessings be upon him) mentions one of the attributes of Allah by speech and confirms it by action, when he pointed to his eye and his ear when he recited the saying of Allah the Exalted:[An-Nisa 4:58] This is an affirmation of hearing and sight by speech and action.
And at that point we say: The affirmation by the Messenger (peace and blessings be upon him) of the attributes is by speech, by action, and by affirmation. It is also less compared to what came before, such as: his affirmation of the slave girl whom he asked:Sunan Abi Dawud 3282Sahih (Al-Albani).
And his affirmation of the Jewish scholar who came and said to the Messenger (peace and blessings be upon him): What is this? This is affirmation.
So, how many ways are there by which the Messenger described his Lord? Three: speech, action, and affirmation.
If someone asks: What is the reason for the obligation of believing in what the Messenger described his Lord with, or what is its evidence?
We say: Its evidence is the saying of Allah the Exalted:[An-Nisa 4:136] And every verse in which it is mentioned that the Messenger (peace and blessings be upon him) is a conveyor indicates the obligation of accepting what he reported regarding the attributes of Allah, because he reported them and conveyed them to the people. So everything he reported is a conveyance from Allah. And because the Messenger (peace and blessings be upon him) is the most knowledgeable of people about Allah. Do you support this? Good. And the most sincere of people toward the servants of Allah. Do you support this? Good. And the most truthful of people in what he said. Do you support this? Good. And the most eloquent of people in speech. Good. How many attributes of acceptance came together in his right? Four: knowledge, and what else? Sincerity, truthfulness, and eloquence of expression. So it is obligatory for us to accept everything he reported about his Lord. And he is, by Allah, more eloquent, more sincere, and more knowledgeable than those people whom these logicians and philosophers followed, without a doubt. And yet he says: Jami` at-Tirmidhi 3493Sahih (Darussalam).
... It is known that He did not rise above the Throne, and it is also known that He did rise above the Throne. Good. The rising above the Throne is not intrinsic, even in terms of its type, it is not intrinsic. Why? Because it was not except after the creation of the Throne. Good. We say the creation of the Throne is the certain thing. Good. Is there something after the discussion? We said that the apparent attributes, we postpone them because the author says: "He has gathered in what He described Himself with both negation and affirmation". We will leave it for you to come, if Allah wills.
As for speech: The Messenger's description of his Lord by speech is abundant, very abundant, such as
Our Lord is Allah Who is in the heaven, holy is Thy name, Thy command reigns supreme in the heaven and the earth
ربنا الله الذي في السماء تقدس اسمك. أمرك في السماء والأرضAs for the Messenger's description of his Lord by action: It is less, such as his pointing to the sky. He called upon Allah to bear witness to his nation's affirmation of the delivery of the message. When, O Adam? When?
The student: ... .
The Shaykh : This is what I want you to recall: this is in the Farewell Pilgrimage at 'Arafah. He addressed the people and said:
Have I not delivered? They said: Yes, three times. He said: O Allah, I bear witness. He raised his finger to the sky and pointed it to the people
ألا هل بلغت قالوا : نعم ثلاث مرات قال : اللهم أشهد يرفع إصبعه إلى السماء، وينكتها إلى الناسMessenger of Allah, our animals died and the passages blocked. Supplicate Allah to stop the rain for us. The Messenger of Allah (ﷺ) again raised his hands
يا رسول الله هلكت الأموال فرفع يديهNow, sometimes the Messenger (peace and blessings be upon him) mentions one of the attributes of Allah by speech and confirms it by action, when he pointed to his eye and his ear when he recited the saying of Allah the Exalted:
Indeed, Allah is ever Hearing and Seeing.
إِنَّ اللَّهَ كَانَ سَمِيعاً بَصِيراًAnd at that point we say: The affirmation by the Messenger (peace and blessings be upon him) of the attributes is by speech, by action, and by affirmation. It is also less compared to what came before, such as: his affirmation of the slave girl whom he asked:
Narrated Mu'awiyah b. al-Hakam al-Sulami: I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the Messenger of Allah (ﷺ). I said to him: Should I not emancipate her? He said: Bring her to me. He said: Then I brought her. He asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer.
أين الله قالت : في السماء فأقرها وقال : أعتقهاAnd his affirmation of the Jewish scholar who came and said to the Messenger (peace and blessings be upon him):
We find that Allah places the heavens on one finger, the earths on one finger, and the trees on one finger, to the end of the hadith. So the Prophet (peace and blessings be upon him) smiled in affirmation of his statement
إننا نجد أن الله يجعل السماوات على إصبع والأرضين على إصبع والثرى على إصبع إلى آخر الحديث، فضحك النبي صلى الله عليه وسلم تصديقاً لقولهSo, how many ways are there by which the Messenger described his Lord? Three: speech, action, and affirmation.
If someone asks: What is the reason for the obligation of believing in what the Messenger described his Lord with, or what is its evidence?
We say: Its evidence is the saying of Allah the Exalted:
O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُI cannot count Your praises. You are as You have praised Yourself
سبحانك لا أحصي ثناء عليك أنت كما أثنيت على نفسك... It is known that He did not rise above the Throne, and it is also known that He did rise above the Throne. Good. The rising above the Throne is not intrinsic, even in terms of its type, it is not intrinsic. Why? Because it was not except after the creation of the Throne. Good. We say the creation of the Throne is the certain thing. Good. Is there something after the discussion? We said that the apparent attributes, we postpone them because the author says: "He has gathered in what He described Himself with both negation and affirmation". We will leave it for you to come, if Allah wills.