What is your opinion on the statement that the division of tawhid (the oneness of Allah) is not a terminological division, but rather a division based on tracking and induction, so that no one comes along and validates the division of the Asha'irah on the grounds that there is no dispute over terminology?

Al-Halabi : It is not merely a terminological division.

The Shaykh : Yes.
Al-Halabi : So that it can be said, or so that the one who says it can say that there is no dispute over terminology, but it is a division based on tracking and induction, just as the Arabs divided language or speech into noun, verb, and particle.

The Shaykh: Yes.
Al-Halabi : Therefore, for example, Abu Ghuddah in his paper "Words in Exposing the Falsities of the Prayers" says: "And the division of tawhid (the oneness of Allah) is a terminological division." By this, he is referring to what? The fact that the Asha'irah divided tawhid (the oneness of Allah) into only rububiyyah (lordship) and names and attributes.

The Shaykh : Yes.
Al-Halabi : Meaning, as if there is no difference between uluhiyyah (worship) and rububiyyah (lordship).

The Shaykh : Yes.
Al-Halabi : So what is your opinion, O Shaykh, of this statement?

The Shaykh : It is a statement that is, well, correct and has no refutation.
Al-Halabi: Oh, wonderful.

The Shaykh : Yes, there is no doubt.
Al-Halabi : Meaning, therefore, the word "this terminological division" should be avoided initially, so that no objector comes to us and says, "So why do you deny the division of the Asha'irah, or so-and-so, or so-and-so," and so on.

The Shaykh : No, but that does not hold.
Al-Halabi : It does not hold.

The Shaykh : Yes, meaning, at the time we say that this is not a matter of terminology.
Al-Halabi : Good.

The Shaykh : The division of the Asha'irah does not hold against us.
Al-Halabi: Yes.

The Shaykh : Because terminology is acceptable only if it does not contradict the Shari'ah (Islamic sacred law).
Al-Halabi: Correct.

The Shaykh : Now, when the Asha'irah agreed upon what they agreed upon.
Al-Halabi: Yes.

The Shaykh : They contradicted the Shari'ah (Islamic sacred law).
Al-Halabi: Correct.

The Shaykh : So it is not permissible in that case to analogize this to that.
Al-Halabi : Yes.

The Shaykh: Yes.
Al-Halabi : So is it possible, O Shaykh, to say the phrase "it is a terminological division resulting from tracking and induction"?

The Shaykh : It is this.
Al-Halabi : That is the strongest thing.

The Shaykh : Tracking of the Book and the Sunnah.
Al-Halabi : Of the Book and the Sunnah, yes.

The Shaykh : And the sayings of the Imams.
Al-Halabi : Very good.

The Shaykh: Yes.
Al-Halabi : May Allah reward you with good, O Shaykh.

The Shaykh : You are perhaps remembering with me what relates to this topic now.
Al-Halabi: Yes.

The Shaykh : Surat al-Nas.
Al-Halabi : Yes, by Allah, O Shaykh, completely.

The Shaykh : Now, this is the greatest proof.
Al-Halabi : And now, I am reviewing, subhan Allah (Glory be to Allah), in al-Mawardi's tafsir (Qur'anic exegesis).

The Shaykh: Yes.
Al-Halabi : *Al-Nukat wa al-Ayun* (The Points and Eyes), where he clearly points to this matter.

The Shaykh : Yes, that is it.
Al-Halabi : AndThe Shaykh : Bakr also reminded me of Ibn Taymiyyah's and Ibn al-Qayyim's tafsir (Qur'anic exegesis) or their indications regarding Surat al-Fatihah.

The Shaykh : Yes.
Al-Halabi Uluhiyyah (worship), rububiyyah (lordship), and names and attributes.

The Shaykh : Perfect.
Al-Halabi: Yes.

The Shaykh : Yes, like this, so this is the truth, and there is no obscurity in it.
Al-Halabi : Praise be to Allah.

The Shaykh : Praise be to Allah.