Continuation of the explanation of the author's statement: "And without asking how"
Machine translationRead the Arabic original
The Shaykh : The meaning of our statement: "without asking how" is not that we do not believe in a manner for them, but rather we believe in a manner for them, but what is negated is our knowledge of that manner. Note that some people imagine that the meaning of "no asking how" is that we do not believe in a manner. We believe in a manner, but we do not know the manner. For the rising of Allah above the Throne undoubtedly has a manner, but we do not know it. His descent to the lowest heaven has a manner, but we do not know it. For there is no existent thing that does not have a manner, but it may be known or it may be unknown.
Imam Malik (may Allah have mercy on him) was asked about the saying of Allah the Exalted:[Taha 20:5] Listen to the wonderful answer. How did He rise? A questioner came asking how He rose? He is not denying; he is asking about the manner. He may be seeking to reach denial through this. Allah knows best. So Malik lowered his head until sweat covered him, meaning sweat covered him. Then he raised his head and said: "The rising is not unknown" in terms of meaning, it is known. The Arabic language is before us, and the Noble Qur'an is before us, and it is the reference for the Arabic language. All the sources in which "istawa" (to rise) is mentioned with "ala" (above) mean elevation. Yes, he said: "The rising is not unknown, and the manner is not conceivable" because the intellect does not grasp it; the intellect does not grasp the manner of the attributes of Allah. "And belief in it is obligatory" Belief in the rising is obligatory because Allah informed us of it about Himself, so it became obligatory for us to believe in it. "And asking about it" About what? About the manner. Asking about the manner "is an innovation" Why is it an innovation? Because those who are more eager than us for knowledge did not ask about it, and they were the Companions. When Allah said: They knew the greatness of Allah the Mighty and Majestic, and that it is not possible to ask how He rose? Because you will not grasp that. And for this reason, they did not ask about this, because they knew that the intellects would not grasp it. So when we are asked, we say: this question is an innovation.
By Allah, the words of Malik (may Allah have mercy on him) are the standard for all attributes, every actual or reported attribute. Weigh them with this standard. For example, if it is said to you: Allah descends to the lowest heaven. How does He descend? The descent is not unknown, and the manner is not conceivable, and belief in it is obligatory, and asking about it is an innovation. As for those who ask how the descent is possible, and how He moves in the last third of the night? We immediately say: this question is an innovation. How do you ask about something the Companions did not ask about, and they were more eager than you for good and for knowledge of what is due to Allah the Mighty and Majestic? You are not more eager for good than they were, nor more knowledgeable than the Messenger (peace and blessings be upon him). The Messenger did not teach them, and they did not ask. Yes, so your question is an innovation. And if it were not that we hold a good opinion of you, we would say what is fitting for you, that you are an innovator. But we hold a good opinion of you.
Imam Malik (may Allah have mercy on him, and gather us with him and you in his Paradise), what did he say? He said: "I do not see you as anything but an innovator" Look, (may Allah have mercy on him), he had insight. Then he ordered him to be taken out. He said: Go, get out of the circle, get out of the mosque. Because the Salaf disliked the people of innovation, and their words, and their objections, and their estimates, and their arguments. So you, my brother, in this matter, must submit. Submit. Yes, submit as the Messenger (peace and blessings be upon him) said: This is the completion of Islam for Allah the Mighty and Majestic, that you do not investigate these matters. And for this reason, I always warn you against investigating what relates to the names of Allah and His attributes in a way that is stubbornness and pedantry, and the thing the Companions did not ask about. Because if we open these doors for ourselves, doors will be opened upon us, and the walls will collapse, and we will be unable to control ourselves. So say: We heard and we obeyed, and we believed and we accepted. We believed and accepted the report, and we obeyed the command, and we heard the statement, until you are safe. And any person who asks about the attributes of Allah about something the Companions did not ask about, say as Imam Malik said. For you have a predecessor. If you say what Imam Malik said, you have a predecessor. What do you say? This is an innovation. Asking about this is an innovation. And frankly, he will not persist with you if you say this question is an innovation. He will not persist with you. If he persists, I say: O innovator, asking about it is an innovation, and I let him go. Ask about the rulings for which you are obligated. As for asking about something that relates to the Lord the Mighty and Majestic, and His names and attributes, we do not accept that from you at all.
Now, the meaning of asking how, let us return to the summary of the research: Mentioning the manner of the attribute, like this. It is not believing that it has a manner. Believing that it has a manner is obligatory, but we do not know it.
We mentioned that asking how is negated by the evidence of reason and hearing. And we mentioned two proofs for reason and two proofs for hearing. Is that right? Good.
The student: Three.
The Shaykh : Three. Good, you helped us.
The student: ... .
The Shaykh : No, my brother, this is one.
The student: ... .
The Shaykh : Yes, no. The second proof is what some of the Salaf said. If the Jahmi or the one who likens Allah to creation says to you: How did He rise above the Throne? How are His attributes? Say: How is He in His essence? He is not able to define His essence. So say to him: The discussion of the attributes is a branch of the discussion of the essence. Yes.
The student: ...?
The Shaykh : We can add a fourth aspect, which is the criticism of the wisdom of Allah the Mighty and Majestic. How is the criticism of the wisdom of Allah? By the fact that He sent down a book for people that they do not understand its meaning.
What do you think of a man who speaks in a foreign language, and he came to Arabs who only understand the Arabic language, and he started addressing the people from morning to noon in this eloquent foreign language, far from Arabic. He wasted the time from morning to noon, and returned from noon to afternoon, and from afternoon to sunset, and he was babbling to them and they did not understand. Is this wisdom or foolishness? Foolishness. Yes, this is the foolishness of the foolish. If Allah sent down a Qur'an upon us that we do not know, in the most obligatory thing for us, which is knowing Allah the Mighty and Majestic, is this wisdom or foolishness? No. But what is appropriate is to say: this is foolishness, without doubt. So their saying is a criticism of the wisdom of Allah the Mighty and Majestic. Good. Can you bring us words from the Salaf that indicate that they understand the meaning?
Can you bring us words from the Salaf that indicate that they understand the meanings of what Allah sent down to His Messenger regarding the attributes? Yes, O Badr?
The student: ... .
The Shaykh : Not unknown. Look, this is the correct narration. The manner is not conceivable, and belief in it is obligatory. Good. Also, it was transmitted from al-Awza'i and others. It was transmitted from them that they said regarding the verses of the attributes and their hadiths: "We let them pass as they came, without asking how" Does this indicate that they affirm a meaning for them? Good. It indicates that they affirm a meaning for them from two aspects:
First: They said: "We let them pass as they came" And it is known that these words came for meanings. They did not come in vain. They came for meanings. So if we let them pass as they came, it necessarily follows that we affirm a meaning for them.
Second: Their saying: "without asking how" Because the negation of the manner indicates the existence of the original meaning. If it is said: Affirm this and do not ask how, the original is affirmed, or not? Yes. Why? Because the negation of the manner for something that does not exist is vain and futile.
So this famous statement among the Salaf: "We let them pass as they came, without asking how" indicates that they affirm a meaning for these texts from the two aspects we mentioned: "We let them pass as they came" and the second: "without asking how" because they are words that came for meanings, not just for people to read them.[Sad 38:29]
Second: Their saying "without asking how." Because the negation of the manner indicates the existence of what? The original meaning. The negation of the manner for something that does not exist is vain speech that has no meaning. Since it does not exist, why do you say "do not ask how"? If it were not that it exists, it would not be correct to say: "without asking how." And this matter, praise be to Allah, is known. It is known to all the Salaf. There is no question about it.
The student: ... .
The Shaykh : Yes, good. So we say: "We let them pass as they came, without asking how" indicates that they affirm a meaning for these texts. What do you have?
The student: Ibn 'Abbas, when he heard a hadith from the hadiths of the attributes, said:
The Shaykh : Perhaps this also indicates that they denied something they heard regarding the attributes, and he said:
Now we take a new lesson. He said: "And without asking how" We mentioned this, and we mentioned the proofs of its impossibility from hearing. And what else? And from reason. From hearing, we brought two verses. And from reason, we brought two proofs. From hearing:[Al-A'raf 7:33] and His saying: [Al-Isra 17:36]
And from reason: It is not possible to know the manner of a thing except by seeing it, or seeing its like, or by a true report about it. And this is negated regarding the attributes of Allah.
Second: If you do not know the modality, it is not possible to know the modality of the Essence. That is, if you do not know the modality of the Essence, you cannot know the modality of the Attribute, because the discussion of the Attribute is a branch of the discussion of the Essence. Do you understand?
Now, if someone were to say to you, "So-and-so is sitting in his house right now," could you describe to me the manner of his sitting? I would say, "By Allah, So-and-so is sitting in the coffee shop." Can you clarify the modality? You cannot, even though it is possible for one to answer with any manner in which a person can sit, saying, "One of the modalities." This is with regard to the created being. How much more so with regard to the Creator?
Imam Malik (may Allah have mercy on him) was asked about the saying of Allah the Exalted:
The Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىHe rose above the Throne
اسْتَوَى عَلَى الْعَرْشBy Allah, the words of Malik (may Allah have mercy on him) are the standard for all attributes, every actual or reported attribute. Weigh them with this standard. For example, if it is said to you: Allah descends to the lowest heaven. How does He descend? The descent is not unknown, and the manner is not conceivable, and belief in it is obligatory, and asking about it is an innovation. As for those who ask how the descent is possible, and how He moves in the last third of the night? We immediately say: this question is an innovation. How do you ask about something the Companions did not ask about, and they were more eager than you for good and for knowledge of what is due to Allah the Mighty and Majestic? You are not more eager for good than they were, nor more knowledgeable than the Messenger (peace and blessings be upon him). The Messenger did not teach them, and they did not ask. Yes, so your question is an innovation. And if it were not that we hold a good opinion of you, we would say what is fitting for you, that you are an innovator. But we hold a good opinion of you.
Imam Malik (may Allah have mercy on him, and gather us with him and you in his Paradise), what did he say? He said: "I do not see you as anything but an innovator" Look, (may Allah have mercy on him), he had insight. Then he ordered him to be taken out. He said: Go, get out of the circle, get out of the mosque. Because the Salaf disliked the people of innovation, and their words, and their objections, and their estimates, and their arguments. So you, my brother, in this matter, must submit. Submit. Yes, submit as the Messenger (peace and blessings be upon him) said:
If you submit, you will be safe
أسلم تسلمNow, the meaning of asking how, let us return to the summary of the research: Mentioning the manner of the attribute, like this. It is not believing that it has a manner. Believing that it has a manner is obligatory, but we do not know it.
We mentioned that asking how is negated by the evidence of reason and hearing. And we mentioned two proofs for reason and two proofs for hearing. Is that right? Good.
The student: Three.
The Shaykh : Three. Good, you helped us.
The student: ... .
The Shaykh : No, my brother, this is one.
The student: ... .
The Shaykh : Yes, no. The second proof is what some of the Salaf said. If the Jahmi or the one who likens Allah to creation says to you: How did He rise above the Throne? How are His attributes? Say: How is He in His essence? He is not able to define His essence. So say to him: The discussion of the attributes is a branch of the discussion of the essence. Yes.
The student: ...?
The Shaykh : We can add a fourth aspect, which is the criticism of the wisdom of Allah the Mighty and Majestic. How is the criticism of the wisdom of Allah? By the fact that He sent down a book for people that they do not understand its meaning.
What do you think of a man who speaks in a foreign language, and he came to Arabs who only understand the Arabic language, and he started addressing the people from morning to noon in this eloquent foreign language, far from Arabic. He wasted the time from morning to noon, and returned from noon to afternoon, and from afternoon to sunset, and he was babbling to them and they did not understand. Is this wisdom or foolishness? Foolishness. Yes, this is the foolishness of the foolish. If Allah sent down a Qur'an upon us that we do not know, in the most obligatory thing for us, which is knowing Allah the Mighty and Majestic, is this wisdom or foolishness? No. But what is appropriate is to say: this is foolishness, without doubt. So their saying is a criticism of the wisdom of Allah the Mighty and Majestic. Good. Can you bring us words from the Salaf that indicate that they understand the meaning?
Can you bring us words from the Salaf that indicate that they understand the meanings of what Allah sent down to His Messenger regarding the attributes? Yes, O Badr?
The student: ... .
The Shaykh : Not unknown. Look, this is the correct narration. The manner is not conceivable, and belief in it is obligatory. Good. Also, it was transmitted from al-Awza'i and others. It was transmitted from them that they said regarding the verses of the attributes and their hadiths: "We let them pass as they came, without asking how" Does this indicate that they affirm a meaning for them? Good. It indicates that they affirm a meaning for them from two aspects:
First: They said: "We let them pass as they came" And it is known that these words came for meanings. They did not come in vain. They came for meanings. So if we let them pass as they came, it necessarily follows that we affirm a meaning for them.
Second: Their saying: "without asking how" Because the negation of the manner indicates the existence of the original meaning. If it is said: Affirm this and do not ask how, the original is affirmed, or not? Yes. Why? Because the negation of the manner for something that does not exist is vain and futile.
So this famous statement among the Salaf: "We let them pass as they came, without asking how" indicates that they affirm a meaning for these texts from the two aspects we mentioned: "We let them pass as they came" and the second: "without asking how" because they are words that came for meanings, not just for people to read them.
[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِSecond: Their saying "without asking how." Because the negation of the manner indicates the existence of what? The original meaning. The negation of the manner for something that does not exist is vain speech that has no meaning. Since it does not exist, why do you say "do not ask how"? If it were not that it exists, it would not be correct to say: "without asking how." And this matter, praise be to Allah, is known. It is known to all the Salaf. There is no question about it.
The student: ... .
The Shaykh : Yes, good. So we say: "We let them pass as they came, without asking how" indicates that they affirm a meaning for these texts. What do you have?
The student: Ibn 'Abbas, when he heard a hadith from the hadiths of the attributes, said:
What is the matter with these people? They find softness at the clear verses and are destroyed at the ambiguous ones
ما بال هؤلاء يجدون رقة عند محكمه ويهلكون عند متشابههThe Shaykh : Perhaps this also indicates that they denied something they heard regarding the attributes, and he said:
What is the difference between these people? They find softness at the clear verses and are destroyed at the ambiguous ones
ما فرق هؤلاء يجدون رقة عند محكمه ويهلكون عند متشابههNow we take a new lesson. He said: "And without asking how" We mentioned this, and we mentioned the proofs of its impossibility from hearing. And what else? And from reason. From hearing, we brought two verses. And from reason, we brought two proofs. From hearing:
Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know."
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَAnd do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًاAnd from reason: It is not possible to know the manner of a thing except by seeing it, or seeing its like, or by a true report about it. And this is negated regarding the attributes of Allah.
Second: If you do not know the modality, it is not possible to know the modality of the Essence. That is, if you do not know the modality of the Essence, you cannot know the modality of the Attribute, because the discussion of the Attribute is a branch of the discussion of the Essence. Do you understand?
Now, if someone were to say to you, "So-and-so is sitting in his house right now," could you describe to me the manner of his sitting? I would say, "By Allah, So-and-so is sitting in the coffee shop." Can you clarify the modality? You cannot, even though it is possible for one to answer with any manner in which a person can sit, saying, "One of the modalities." This is with regard to the created being. How much more so with regard to the Creator?