Weekly Audio Class with Shaykh ʿAlī al-Waṣīfī – Explanation of The Book Written by The Shaykh, “Beacons of Light From The Aqīdah of The People of Tawḥīd For Those Seeking Closeness To Their Lord”

Bismillāh wa-Alḥamdulillāh wa al-Ṣalātu wa al-Salām ʿalá Rasūl Allāh ʿamma baʿd

Muwahhideen Publication is pleased to announce a weekly class with the Noble Shaykh ʿAlī al-Waṣīfī (may Allāh preserve him). The Shaykh is a from the well known mashāyikh of Ahl al-Sunnah in Egypt

The Shaykh will be explaining a book that he has written himself entitled, Beacons of Light From The Aqīdah of The People of Tawḥīd For Those Seeking Closeness To Their Lord. Each class will cover a chapter from the book which will be translated prior to each class and made available for the attendees prior to the live lesson. We at Muwahhideen Publications will be translating and publishing the book once the class is finished. So we invite our brothers and sisters to join us upon this knowledge-based journey.

O Allāh! Benefit us with what You have taught us, teach us what will benefit us and provide us with knowledge that will benefit us.

This weekly class will be translated LIVE into English 

In Shāʾ Allāh

Tune in Online via:

Radio Station 2 @ Radio.Mpubs.org

OR

Mixlr ID: Radio Mpubs 2 (Mpubs2.Mixlr.com)

In Shāʾ Allāh Taʿālá

Wa Billāhi Tawfīq

Listen to previous lessons below

Name of Speaker: Shaykh ʿAlī al-Waṣīfī الشيخ علي الوصيفي

Country of Speaker: Egypt مصر

Category: Aqīdah العقيدة

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Download The English Text of  [Chapter One]

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Class 01 – [76:31 mins] | [لدرس الأول – [٧٦:٣١ دقيقة

Date: 12th Rabīʿ al-Awwal, 1444 AH (8th October, 2022 CE)  الثاني عشر من ربيع الاول ١٤٤٤

Points Covered by The Shaykh:

• Who are the Beacons of Light?
• The light is the Daʿwah of our Prophet Muḥammad (صلى الله عليه وسلم).
• Wherever the people are deprived of this Daʿwah, you will find nothing but darkness and no good in it whatsoever.
• The light of Tawḥīd and Monotheism that Allāh (سبحانه و تعالى) made shine through Islām.
• The belief of the people of ḥadīth; the people of the Sunnah and the Jamāʿ
• The explanation of the statement Bismillāh Ar–Raḥmān Ar–Raḥī
• Bismillāh Ar-Raḥmān Ar-Raḥīm is a verse in the Qur’ān
• The Basmalah is called the ‘Real Beginning’
• Alḥamdu lillāh is called ‘The Additional Beginning.’
• Bismillāh starts with the letter ب (bā’) in the Arabic language, it is mentioned accompanying the name of Allāh (سبحانه وتعالى).
• The deviations of the Muʿtazilah.
• The statement of Imām Aḥmed (رحمه الله), ‘The name is for what it is naming.’
• Saying Allāh all by itself refers to a word in the Arabic language. It points back to Allāh.
• The letter ب baa which is in the beginning of the word ‘Bism,’ refers to something that has been eliminated in the word.
• An example of an Action (that has been taken out of the Basmalah):
• An example of a Noun (that has been taken out of the Basmalah):
• Allāh is an Arabic name that is derived from another word
• Some of the derivatives of the word Allāh.
• The defined meaning of Ar-Raḥmā
• The name Ar-Raḥmān encompasses the Throne of Allah and it includes all of creation
• The Mercy of Allāh (سبحانه وتعالى) will not include or be for the disbelievers in the hereafter.
• The Prophet (صلى الله عليه وسلم) is merciful to the believers.
• A question regarding the statement of Imām Aḥmad (رحمه الله): ‘The name belongs to what it refers to.’ Why did Imām Aḥmad say this?

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Class 02 – [83:54 mins] | [لدرس الثالث – [٨٣:٥٤ دقيقة

Date: 19th Rabīʿ al-Awwal, 1444 AH (15th October, 2022 CE)  التاسع عشر من ربيع الأول ١٤٤٤

Points Covered by The Shaykh:

• The Shaykh proceeded by giving praises to Allāh (سبحانه وتعالى) and sending salutations upon the Messenger ﷺ.
• The meaning of the title of the book talked about in previous class.
• The statement of Basmillah was also discussed in the previous class.
• The Shaykh intended to discuss more on the affair of derivatives in the Arabic language, for more clarity.
• The name of Allāh (سبحانه وتعالى) is a conclusive name that includes all the Attributes of Allāh (سبحانه وتعالى).
• All the beautiful names of Allāh (سبحانه وتعالى) return to Allāh (سبحانه وتعالى) – meaning derive from the name of Allāh (سبحانه وتعالى).
• If you say Allāh – the word Allāh alone includes the meaning for example: Al-Rahmān (The Mercy); al-Jalāl (The Might); al- ????? audio 33:40 (The Power); al-Wah-daniya (The Oneness); Ar-Rububiyah (The Lordship); more names are mentioned but don’t know spelling
• The greatest name of Allāh which is the word Allāh (سبحانه وتعالى) covers two affairs:
  • The Perfection of Allāh (سبحانه وتعالى) himself
  • The Perfection of the Sultān – the Perfection of the Dominion.

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Class 03 – [75:02 mins] | [لدرس الثالث – [٧٥:٠٢ دقيقة

Date: 22nd Rabīʿ al-Awwal, 1444 AH (18th October, 2021 CE)  الثاني والعشرون من ربيع الأول ١٤٤٤

Points Covered by The Shaykh:

• Explanation of the Basmalah
• Whenever a person says ‘Bismillāh’ he is saying, ‘I am about to do something in the Name of Allāh (عز و جل).’
• Starting with ‘Bismillāh’ also means, ‘I will always start with the Name of Allāh before anything.’
• Everything in existence came by the Name of Allāh. This is why the Name of Allāh is the first in the sentence, since Allāh is the first without a beginning and there was nothing before Him (عز و جل).
• We can never say any of the creation is as old as Allāh, meaning ‘eternally old.’
• Everything is created by the will of Allāh (عز و جل).
• The Name of Allāh (سبحانه و تعالى) refers to the Highness and perfect Honor that includes so many mighty meanings.
• The Name of Allāh is a title that includes so many mighty meanings that no one will ever be able to count and human beings can never comprehend.
• Allāh is Al-Ma’lūh (the only One considered a deity to be worshipped), Al-Maʿbūd (the only one worshipped alone without partners), Al-Maḥmūd (the One that is praised) Ar-Raḥmān (the Most Merciful).
• The title Allāh is Laṭīfun-Rafīq – A very gentle, intricate and delicate Name.
• The Name of Allāh in the Arabic language is a noun or title that is extreme and can only be used for Allāh (سبحانه و تعالى).
• The Name Allāh includes other Attributes like Ar-Raḥmān – The one that has intense mercy.
• Ar-Raḥīm (the last part of the Basmalah) – the One who is capable of bestowing His Mercy on whoever He wishes and the Most encompassing of Mercy.
• Explanation of (الحمد لله ) All praise is due to Allāh.
• After saying the Basmalah, seeking assistance and success from Allāh alone, we say (الحمد لله والصلاة والسلام على رسول الله وعلى آهله وصحبه أجمعين) – All praise is due to Allāh and may peace and blessings be upon the messenger of Allāh.
• (الحمد لله ) All praise is due to Allāh. This includes all the different kinds of praises that are due to and belong to Allāh (سبحانه و تعالى) alone.
• Allāh (سبحانه و تعالى) is praised from every direction because He is complete and perfect and for all His blessings, especially those He bestows on His believing servants.
• Praising Allāh is done by the tongue and includes remembering Allāh and all of His perfections.
• Allāh should be praised, loved and glorified.
• Praising Allāh without love and glorification is just praising Him (سبحانه و تعالى) plainly and this is not considered praise.
• There is a difference between praise with and without love and glorification.
• (الحمد ) is not ( الثَّـنَاء) – repeated praise
• (التَّـمْجِيد) Is a specific praise that includes (الَكَمَال) – Allāh’s absolute Perfection and (الصُّلْطَان) His absolute Dominion and (الجَلَال ) His absolute Might.
• (الـمَـجِيد) A Name of Allāh that includes immense blessings and goodness.
  • The pillars of (الحمد)
• (الحمد لله ) Deals with the pillars of praising Allāh.
• The first pillar is to pronounce ( الثَّـنَاء) – repeated praise.
• The fruits of saying (الحمد لله ) is that you are literally spreading the carpet of humiliation out of submitting to Allāh (سبحانه و تعالى) and His greatness and might.
• Praising Allāh requires submission with humility
• Allāh is (الْغَلّاب ) The One that cannot be overpowered or harmed!
• (الحمد ) Includes Ash-Shukr – Thankfulness and Gratitude.
• Allāh is the only One that has over-showered you with His Blessings, those you know of and those you do not know of.
• What Allāh is holding in His Right Hand (of blessings) will never end. So ask Allāh for anything that you want, since what Allāh bestows upon you will never take away from what is with Allāh.
• Allāh has commanded us to spend and He will spend on us and will give us more than what we spent and He is the Best of Providers.
• (الحمد لله ) is the utmost and specific form of praise that belongs only to Allāh because Allāh has so many immense perfections, and we praise Him based on them.
• The more we know of Allāh’s Attributes, the more we will praise Him.
• As for the creation, they may be praised and they may also be hated or criticized.
• No one from mankind can be praised in every way, that is only for Allāh .
• Do not fall into extremes in thanking any individual or praising them, since that individual worships Allāh (عز و جل).

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Class 04 – [103:41 mins] | [لدرس الرابع – [١٠٣:٤١ دقيقة

Date: 29th Rabīʿ al-Awwal, 1444 AH (25th October, 2022 CE)  التاسع والعشرون من ربيع الأول ١٤٤٤

Points Covered by The Shaykh:

• An Explanation On The Topic of Al-Birr And At-Taqwá From The Text: Ar-Risālat Ut-Tabūkiyyah (The Message From Tabūk) of Imām Ibn ul-Qayyim Jawziyya)
• Complete Definitions of Al-Birr (Righteousness) And At-Taqwá (Piety)
• A Detailed Explanation Regarding The Similarities And Differences Between The Terms Al-Birr And At-Taqwá
• Textual Evidences From The Qur’ān And Sunnah Demonstrating The Similarities And Differences Between The Terms Al-Birr And At-Taqwá
• Practical Examples of Al-Birr And At-Taqwá
• The Harms of Not Having Knowledge of Allāh’s Boundaries
• The Praiseworthy Characteristics of One Having Knowledge of Allāh’s Boundaries
• Evidences From The Qur’ān And Sunnah Regarding The Terms When Mentioned Seperately Carry The Same Meaning of The Other And When Mentioned Together Carry Different Meanings From The Other
• Allāh’s Command To The Muslims To Aid One Another Upon Righteousness And Piety
• The Fruits of Aiding One Another Upon Righteousness And Piety
• The Harms of Not Acting Upon Allāh’s Command

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Class 05 – [96:39 mins] | [الدرس الخامس – [٩٦:٣٩ دقيقة

Date: 3rd Rabīʿ al-Thāni, 1444 AH (29th October, 2022 CE)  ثالث ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

• Shaykh ʿAlī Al-Waṣīfī (حفظه الله) previously explained the statement, The ʿAqīdah of the people of Sunnah and Jamāʿah. ‘This is the ʿAqīdah of the people of the Sunnah and the Jamāʿah. I believe in it and I love it, and I love whoever loves it and keeps firm upon it until he meets Allāh (سبحانه وتعالى) with it.’
  • • Allāh Is The First And The Last.
    • -Allāh (سبحانه وتعالى) was the first without any beginning and the last with out any ending, He existed by Himself with His perfect Names and Attributes.
      • There is no comparison to Allāh until the end of existence.
      • Allāh is (الأَوَّل) Al-Awwal The first without a beginning, He is (الآخِر) Al-Ākhir, The Last for eternity.
      • All the creation had a beginning, unlike Allāh and everything besides Allah will end.
      • Allāh never had a start, an eternal beginning.
    • The Words ‘Something’ And ‘Nothing’ Can Not Be Used For Allāh.
      • ‘Something’ is a word that refers to a thing in existence, which is a word that is not befitting for Allāh at all. The word ‘something’ is only befitting for the creation since they have a beginning.
      • For lack of a better word in English we say ‘nothing’ ever existed before Him, but even ‘nothingness’ did not exist before Allāh (سبحانه وتعالى).
      • All of the creation was created by the permission of Allāh.
      • Even Allāh’s actions have no beginning.
    • Different Types Of Existence.
      • The first thing that Allāh created in Al-Wujūd Al-Mash-hūd – (the existence that we can witness ourselves) was the pen.
      • Al-Wujūd Al-Muṭlaq (an abstract unlimited existence) has no beginning.
      • Allāh’s (سبحانه وتعالى) existence and actions are included in Al-Wujūd Al-Muṭlaq as they are unrestricted and unlimited.
      • Rain, trees, crops etc are all creations of Allāh, they happen according to His will. They all have a beginning and end.
    • Allāh’s Actions Are Unlimited And Are Not Specific To Past, Present Or Future.
      • There is no time limit for the actions of Allāh, they are unlimited and eternal.
      • Allāh has actions in the present that have no ending and they had no beginning.
    • Allāh is (الحَيّ) Al-Ḥayy – The Ever-Living, who has actions that happen whenever He wants them to happen.
      • The blessings of paradise are for people who have the correct Islām and are for eternity.
      • Allāh gives the kind of blessing that will never end in paradise and they have no limit.
      • The more a believer’s īmān increases in this life, Allāh will increase them in blessings in the hereafter. He will increase them light upon light and beauty upon beauty in the hereafter.
      • Anything that happens in the future must have a history in the past.
      • Allāh’s (سبحانه وتعالى) actions are affirmed in the past, present and future by the people of the Sunnah. The actions of Allāh are not specific to any particular time (past, present or future).
      • Allāh (سبحانه وتعالى) owns time, past, present and future.
      • Allāh is the owner of all time, from the beginning of time until the end.
      • Allāh is Muḥīṭun Bi Az-Zamān, He is fully aware of time since it began, all the way up until it’s end.
    • Allāh Is The Most High And The Most Near.
      • Allāh is (الظَّاهِر) Aẓ-Ẓāhir – The Most High above everything, and (البَاطِن) Al-Bāṭin – The closest thing to you than anything else. These 2 Attributes of Allāh are Iḥāṭah Makāniyyah – He has full ownership of place and position. There is nothing above Allāh.
      • Iḥāṭah Zamaniyyah means that Allāh was the First before anything existed and The Last. He is beyond what came first and will be beyond what comes last in time. This is full ownership of time.
      • Allāh is The Most High nothing and nobody is higher and more near. Nothing and nobody is closer.
      • Allāh (سبحانه وتعالى) is fully encompassing of all of His creation.
      • No place can contain or encompass Allāh, He is beyond every place and every space.
      • Allah is (فَوقَ عِبَادِهِ القَاهِر) Al-Qāhir Fawqa ʿIbādihī – The Irresistible above His slaves.
      • Allāh Is One All By Himself And Cannot Be Divided Into Parts.
      • Allāh is whole and has no parts and has no limbs.
      • We can not divide Allāh (سبحانه وتعالى) into 3 parts like the Christians did.
      • The Majūs – The Fire worshippers- say that Allāh is a God of light and a God of darkness, dividing Him into 2.
    • Allāh Is Self Sufficient.
      • Allāh never gained a perfect Name or Attribute from His creation- He is Self Sufficient all by Himself. His Names and Attributes are established by Allāh.
      • The Most Beautiful Names and Attributes and actions are established by Allāh Himself and affects everything other than Allāh (سبحانه وتعالى).
      • We can never say that the actions of Allāh are in need of Allāh. Rather, the people of Sunnah say that Allāh’s perfect actions are established by Himself.
      • Allāh being established by Himself has an effect on everything else besides Allāh.
      • We can not separate the perfect Attributes of Allāh from His perfect actions.
      • Allāh is Al-Mawjūd– this confirms His existence and negates non existence. His Thāt (Essence) exists.
      • When asked does Allāh exist?- We say – Yes we confirm His existence.
      • Nothing ever exists like Allāh (سبحانه وتعالى) .
    • Allāh Is There During Times Of Distress.
      • Allāh is (المَوْجُود عِنْد الشَّدَاءِد) Al-Mawjūd ʿInda Ash-Shadā’id – The One Who exists in times of hardships. This is another one of Allāh’s perfect Attributes. We confirm this in addition to confirming that Allāh exists. This is an Attribute that only belongs to Allāh and no one else.
      • Shaykhul Islām Ibn Taymiyyah (رحمه الله) said, (المَوْجُود عِنْد الشَّدَاءِد) Al-Mawjūd ʿInda Ash-Shadā’id is a good Name from the Beautiful Names of Allāh.
      • When you call upon your Lord in times of distress then your Lord will answer you.
      • Nothing came before Allāh (سبحانه وتعالى). He brought everything into existence and everything was created by His permission.
    • Everything Besides Allāh Is Muḥdath Makhlūq Newly Created By Allāh.
      • Every creation has a beginning by the command and permission of Allāh.
      • Everything that has been brought into existence by Allāh will have an end by the permission of Allāh.
      • Everything that came into existence was created by Allāh’s will, His command, His actions or His Qudrá (ability and power).
      • The people of Sunnah confirm the creation of Allāh as one of Allāh’s actions.
    • Allāh Can Create Through Uttering One Word.
      • Allāh (سبحانه وتعالى) is able to utter a word and through that word, a creation will come into existence.
      • Ibrāhīm (عليه السلام) cut up some birds and Allāh put the birds back together and brought the birds back to life. After seeing this, Ibrāhīm believed that Allāh is able to create anything even from Allāh uttering one word.
      • Allāh gave Ibrāhīm (عليه السلام) the ability to call the birds and the birds came back to life through one word.
      • Jesus (عليه السلام) said, ‘I bring the dead back to life by the permission of Allāh (سبحانه وتعالى),’ meaning by uttering a word from Allāh. Allāh gave ʿĪsá the ability to utter one word to bring the dead back to life.
      • Allāh can utter whatever word He likes and it will be followed by an action of Allāh.
      • After the knowledge of Allāh (سبحانه وتعالى) and the will of Allāh and the utterance of a word from Allāh, there comes the power of Allāh and then whatever Allāh wills will happen.
    • The Difference Between The Creation Of Ādam And ʿĪsá (عليهما السلام).
      • Allāh told Ādam (عليه السلام) ‘be’ and he came into existence, Allāh also created Ādam with His own hands, and that is the difference between Ādam and ʿĪsá (عليهما السلام), since they were both created from the word ‘be.’
    • Allāh Will Remain When Everything Comes To An End.
      • Allāh is (البَاقِي) Al-Bāqī – The One who always stays and remains when nothing else remains. Everything else will come to an end.
      • The statement ‘innā lillāhi wa innā ilayhi rājiʿūn’ means we are returning to Allāh with our actions and statements.
      • Allāh is the one that causes everything to be established. He causes every soul to be established by what they have earned.
      • Allāh (سبحانه وتعالى) never gets sick nor feels any form of weakness.
      • The heavens and earth are established by His command.
      • The Jews are the worst people with regards to the Beautiful Names and Perfect Attributes of Allāh.
      • There is none more ignorant than the Christians who say Allāh has a son and that He is one of three.
    • Gaining Knowledge Of Allāh Increases The Creation In Perfection.
      • Kamāl Al-Wujūd (Perfect and complete existence of the creation) where there is no deficiency can only be attributed to having knowledge of Allāh (سبحانه وتعالى). Because the knowledge of Allāh has no deficiency and no ending.
      • The knowledge of Allāh is true and honest.
      • If any perfection exists amongst the creation it is the Knowledge of Allāh (سبحانه وتعالى). If this perfection exists amongst the creation, then how about the Owner of that Knowledge and His Knowledge?
      • In Sūrah Ar-Raḥmān Allāh says (عَلَّمَ القُرْآن) – ‘He taught the Qur’ān.’ Notice that He did not say, ‘He created the Qur’ān.’
      • After mentioning that He taught the Qur’ān, Allāh mentions that ‘He created man upon clarity.’

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Class 06 – [96:31 mins] | [الدرس السادس – [٩٦:٣١ دقيقة

Date: 6th Rabīʿ al-Thāni, 1444 AH (1st November, 2022 CE)  السادس من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

More Explanation Of The Name of Allāh (الأَوَّل) Al-Awwal.

• People of philosophy used to use the word (القَدِيم) Al-Qadīm – ancient/old to describe Allāh (سبحانه وتعالى) instead of Al-Awwal. Al-Qadīm is not suitable for Allāh  (سبحانه وتعالى) because it does not indicate that there was nothing before Allāh.

Al-Qadīm is divided into two meanings.

1. (قَدِيم الأزَلِي) Eternal or ancient without any beginning.
2. (قَدِيم مُتَجَدِّد) Ancient that keeps on renewing, like the phases of the moon that keep renewing.

• Shaykhul-Islām Ibn Taymiyyah Al Ḥarrānī (رحمه الله) said the name Al-Awwal is better than Al-Qadīm with the people of Ahl Al-Sunnah Wa Al Jamāʿah. Because Ahl-Al-Sunnah Wa Al-Jamāʿah rely upon the evidence and proofs and prefer calling Allāh Al-Awwal and do not use Al-Qadīm because it carries another meaning which is (مُتَجَدِّد) Mutajaddid, something that keeps on renewing, like phases of the moon. Allāh (سبحانه وتعالى) says:

 وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ

“And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk.” (Sūrah Yāsīn 36: 39)

(الْعُرْجُونِ) Al-ʿUrjūn is a shoot off of the main branch of the date palm tree. The date palm branch starts out straight and eventually curves looking like Al-Hilāl- the new moon.

Sūrah Al-Ikhlāṣ is a Tafsīr of the Name of Allāh Al-Awwal.

• He (سبحانه وتعالى) was not born – no beginning. He  (سبحانه وتعالى) does not have a son
• The Christians take ʿĪsá (عليه السلام) as a God, but ʿĪsá has a beginning and an end. ʿĪsá was created by the word of Allāh ‘be.’
• Allāh saved ʿĪsá (عليه السلام) from the sons of Isrā’īl.
• Allāh raised ʿĪsá (عليه السلام) to the heavens upon the wings of an angel.
• Allāh will not allow one of His prophets and messengers to be hurt by His enemies.
• Allāh is One and has nothing that can be taken away from Him.
• Allāh (سبحانه وتعالى) is One by His beautiful Names and His perfect Attributes as well as His actions.
• A ḥadīth states that the Prophet ﷺ said that Allāh was, and nothing that was Qadīm Azalī (ancient) was ever with Him.
• Allāh has absolutely no deficiency or no wrong can ever be done by Allāh (سبحانه وتعالى)
• The Jews have described Allāh (سبحانه وتعالى) with all kinds of short comings.
• Allāh refuted Jews in the Qur’ān.
• The perfect Attributes of Allāh will never perish or end.

Allāh  (سبحانه وتعالى)  Is The Most Knowledgeable Of All The Knowledge

• Allāh is (عَوارَفُ المَعَارِف) the Most Knowledgeable of all of the knowledge in all of the creation that exists.
• Al–Wujūd means everything in existence, including everything before and after the existence as we know it. Al-Wujūd is an abstract existence, meaning all the existence that we do not know any beginning for, nor any end.
• Allāh decreed all of the destinies before the creation of the heavens and the earth by fifty thousand years – Ṣaḥīḥ Muslim.

Allāh’s  (سبحانه وتعالى) Name Is The Most Definite Of All Names.

• Al-Maʿārif is translated loosely as all of the knowledge and is the plural form of the word Al Maʿrifah which is a defined noun and is opposite to An-Naqirah or an undefined noun/entity.
• Quick review of An Naḥw (Arabic Grammar).
• Al Maʿrifah is a defined noun, particular to one entity and is not given to anything else other than that entity. ‘Aḥmad is a man,’ the word ‘man’ refers to a particular man that is known by the name Aḥmad and therefore defined; Maʿrifah. If you say, ‘The people were sitting and standing,’ people mentioned cannot be indentified and are therefore unknown and undefined; Nakirah.
• A noun that is defined, Maʿrifah, is given a name that only indicates that person or thing.
• (فَرَس) Is the name given to male horses. This name cannot be given to anything else besides male horses. Except if there is a description that indicates something different.
• This explanation of Naḥw is a refutation against those who refute Al-Majāz.
• Al-Majāz is what is probable or what is permissible.
• Shaykh Al-Islām Ibn Taymiyyah Al-Ḥarrānī (رحمه الله) said every time a name is used, it refers to an entity or an Attribute of that entity. ‘Aḥmad is a lion’ refers to the attribute of bravery.

The Definition of (اِسْم) ‘Ism’ In Regards To Allāh.

• The word Allāh itself is the noun that indicates a named entity, Allāh Himself and does not refer to anyone else.
• Allāh is an Ism – Which some scholars say is derived from As-Sumá which is the highness of Allāh.
• People of Sunnah said Allāh is a Name that refers to a particular entity that includes the reality of the meaning of that noun.
• The Name of Allāh has so many high eloquent meanings and no other name is defined as such. This means no one else can have this Name. The Ism refers to the highness of Allāh. The highness of Allāh refers to the highness of His Beautiful Names and the highness of His Attributes , the Essence or Thāt, and the highness of His Power and Irresistibility .

• Shaykh Sībawayh was from Shirāz, Persia. He was a well-known scholar and genius of Naḥw (Arabic Grammar). He was the first person to put together the science of Naḥw, even though he was a non Arab. He was known to love knowledge immensely.
• Shaykh Sībawayh got his name because as a baby, he had a beautiful smell like apples and had red blush like cheeks, this is the meaning of Sībawayh in Persian.
• Allāh is the only one that deserves all the Maḥāmid – All the praiseworthy statements.

Allāh Does Not Need Anyone. Nor Does He Need Anyone To Prove That He Is Allāh.

• Allāh (سبحانه وتعالى) has physical proofs that indicate Him, and you can see these proofs clearly in the miracles and Universal signs around us.
• Allāh Himself is a proof for the existence of everything else, as the poet said, ‘footsteps are a sign that someone was walking in that area.’
• Thunder and lightning are signs for the coming rain.
• Allāh has given us many proofs and evidences that He is the Almighty and worthy of worship.
• Allāh is (الَّطِيف) Al-Laṭīf. This refers to how intricate, detailed and minute things are known to Allāh.
• Allāh is (الخَبِير) Al-Al-Khabīr. This refers to the One who knows everything, even the smallest of the small and beyond what you can imagine)

There Are Universal Signs That Prove Allāh’s (سبحانه وتعالى) Existence.

• Allāh said He will show us His Universal signs as well as His legislative signs until the truth becomes clear to us.
• Allāh (سبحانه وتعالى) has caused some people to become specialists in their fields of science (chemistry, biology, astrology, oceanography et) to show the people Allāh’s Universal signs and miracles around them to take them back to their Lord.
• The smart scientist will use these universal signs to show the glory and greatness of Allāh.
• The heedless scientist will disregard these Universal signs.
• It suffices a believer that Allāh (سبحانه وتعالى) is a witness upon Himself and upon all of the creation.
• Allāh is the only one who will suffice you to know His Beautiful Names and His perfect Attributes. This will lead you to look at the creation around you to see the greatness of Allāh.
• The ṣaḥabah believed in Allāh based solely on the Qur’ān. They did not depend on modern science for proof of Allāh’s existence as these modern sciences did not exist back then.
• We do not say that Allāh (سبحانه وتعالى) is known by miracles and modern science. Rather, we say that Allāh has educated us about Himself by Himself. The Proof for this is the case of Abū Bakr Aṣ-Ṣiddīq (رضي الله عنه) who said, ‘I learnt about my Lord from my Lord, and if it were not for my Lord I would not have known my Lord.’
• The virtue of knowing Allāh is given by Allāh. The virtue of knowing Muḥammad ﷺ also returns back to Allāh.

Al-Maḥbūb The Most Beloved Entity In The Universe Is Allāh.

• • Anything in this universe that is beloved to us, it is because Allāh (سبحانه وتعالى) made it beloved to us.
  • Muḥammad ﷺ is the most beloved amongst mankind to us because Allāh guided us to his love.
  • The Name Allāh is a well known Name and entity and it is not given to anyone else besides Allāh. No one would even dare to give themselves this Name.

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Class 07 – [58:59 mins] | [الدرس السابع – [٥٨:٥٩ دقيقة

Date: 10th Rabīʿ al-Thāni, 1444 AH (5th November, 2022 CE)  العاشر من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

• All the messengers (عليهم الصلاة والسلام) that came with a new legislation while their people were disbelievers came and told the creation what Allāh (سبحانه وتعالى) wants from them, which is to worship Allāh  (سبحانه وتعالى)  alone without any partners.

Muḥammad Was The Seal Of Prophethood.

• There is no prophet after Muḥammad ﷺ since he was the seal of Prophet hood.
• Muḥammad ﷺ had a seal of Prophethood between his shoulders, which was a protrusion of skin covered with hair, the size of an apple.
• The Books of the previous prophets mentioned signs that Muḥammad ﷺ was the final prophet. Even the Jews in Madīnah used to tell people about the coming of Muḥammad ﷺ, as well as Quraysh.
• Allāh bore witness that the Jews and Christians knew Muḥammad ﷺ was a prophet more than they knew their own sons.
• All the previous prophets and messengers (عليهم الصلاة والسلام) bore witness of the coming of Muḥammad ﷺ.
• Muḥammad ﷺ is a witness that all the previous prophets and messengers have conveyed the message that Allāh (سبحانه وتعالى)sent them with.
• Anyone who comes and claims prophet hood after the coming of Muḥammad ﷺ is an absolute liar.

Muḥammad ﷺ Is The Highest Of All The Prophets In Status.

• Muḥammad is not below any prophet, nor is he below any of the awliyā’ as the deviants claim.
• Muḥammad is master of all the awliyā’ and the proof is that Allāh (سبحانه وتعالى)  will raise him to ‘Maqām Maḥmūd on the Day of Judgement and he ﷺ will make Ash-Shafāʿah Al-Kubrá – The Major Intercession, no one else will be given permission by Allāh for this specific intercession.
• Allāh (سبحانه وتعالى)sent Muḥammad ﷺ as a mercy to mankind and jinn.
• The blessing upon mankind was completed by the sending of Muḥammad ﷺ.
• Muḥammad ﷺ established Tawḥīd upon the earth.
• Allāh spread His light throughout the world by the sending of Muḥammad   
• The places of the prophets and companions are filled with light.
• The places of Ahl Al-Sunnah wa Al-Jamāʿah are also filled with light.
• The places of the people of shirk and disbelief are dark and destructive.
• Allāh supported the Muslims and gave victory to Islām.

The Meaning Of The Word ‘Ṣidqan.’

• The Word of your Lord was completed Ṣidqan- in truth as well as in justice.
• Ṣidqan – In Truth, refers to everything that was conveyed to Muḥammad ﷺ in the form of revelation.
• Every time the companions saw the victory and support of Allāh coming, they used to say (صدق الله و رسوله) Allāh and His messenger has spoken the truth.
• This statement (صدق الله و رسوله) should only be said by the believers when they see victory coming from Allāh (سبحانه وتعالى)
• (صدق الله العظيم) Should never be said as some of the reciters do when reciting Qur’ān since it is not from the Sunnah.
• Allāh is (اَعْدَل العَادِلين) the Most Just out of all those who are considered to be just.
• All of the rulings from the legislation of Islām are still practiced after the death of Muḥammad ﷺ.
• The day of Jumuʿah has been taken as a celebration day ever since Allāh revealed that He had perfected the religion of Islām on a Friday, coinciding with the day of ʿArafāt.
• The āyah (اليوم اكملت لكم دينكم) was the last āyah with legislative ruling to be revealed.

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Class 08 – [100:27 mins] | [الدرس الثامن – [١٠٠:٢٧ دقيقة

Date: 13th Rabīʿ al-Thāni, 1444 AH (8th November, 2022 CE)  الثالث عشر من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

• From the Mercy of Allāh is that He showed us the path through His prophets and messengers.
• Allāh (سبحانه وتعالى)did not create us for nothing or leave us for idol talk.
• It is obligatory upon the Muslims to worship Allāh alone and fulfill His rights.
• Allāh paved the way, and if you walk upon that path, you will reach Him.
• Allah created the Heavens and Earth as 2 great proofs for Himself and for 2 great purposes.

1. So we know that Allāh is Al-Qadīr, capable of everything. This leads us to fear Allāh.
2. So that we know that Allāh’s (سبحانه وتعالى) knowledge encompasses everything. We should know that Allāh’s knowledge is vast and encompasses everything in the creation. This should lead us to be shy of Allāh knowing that He is always watching us.

• The Testimony Of Faith Has Conditions.

1. There are obligations that we have to abide by.
2. There are prohibitions that we have to avoid.

• If someone asks you, ‘how did you know your Lord?’ Say,

1. Through (الفِطْرَة السَّوِيَّة) The Correct, Straight, Natural Disposition’
2. Through (العَقل الصَّرِيح) The Clear Intellect.
3. Through the prophets and messengers (عليهم الصلاة والسلام).
4. Allāh (سبحانه وتعالى)  also made us know Himself by Himself. It is not correct to say we know Allāh only through the fiṭrah alone, or through the ʿaql alone, or through the messengers alone. Rather we know Allāh through a combination of all these.

• Those who belong to deviant groups have kept themselves busy with Tawḥīd Al-Rubūbiyyah instead of focusing on Tawḥīd Al-Ulūhiyya.
• The messengers came with Tawḥīd Al-Ulūhiyya which includes Tawḥīd Al-Rubūbiyyah.
• Tawḥīd ʿIlmī Khabarī – is Tawḥīd based on knowledge and based on what Allāh Himself told us, which is Tawḥīd Al-Rubūbiyyah and Tawḥīd Al-Asmā’ wa Aṣ-Ṣifāt.
• Tawḥīd Ṭalabī Qaṣdī Irādī – Or Tawḥīd Al-ʿIbādah- is Tawḥīd of seeking Allāh with the intention and objective of worshiping Him alone. Also known as Tawḥīd Al-Ulūhiyya.
• This means we never ask anyone except Allāh. We never seek nearness to anyone except Allāh. We should seek help and aid from Allāh (سبحانه وتعالى)alone and make duʿā’ to Him alone. All forms of worship are solely for Allāh alone.
• We are (بالله، و لله، و في الله) By Allāh, for Allāh and in Allāh.

1. (بالله) By Allāh, meaning you are created by Allāh.
2. (لله) To Allāh, meaning we belong to Allāh and we are sincere to Him.
3. (في الله) In Allāh, meaning in His obedience.

• Slaughtering, making promises and other forms of worship are for Allāh alone.
• This is the result of feeling the dire need for Allāh.

Believing In Tawḥīd Al-Rubūbiyyah Alone Is Not Enough.

• The deviant groups have busied themselves with (قُدْرَة الله في الإخْتِرَاع) Qudrat Allāh Fī Al-Ikhtirāʿ the power of Allāh (سبحانه وتعالى) in innovation (creating new things).
• The people of deviation (Jahmīyyah, Muʿtazilah, Ashāʿirah) limited the Tawḥīd of Allāh to Tawḥīd Al-Rubūbiyyah and the power of Allāh in creating anything.
• The disbelievers of Quraysh confirmed Tawḥīd Al-Rubūbiyyah but they associated partners with Allāh in Tawḥīd Al-Ulūhiyya so they did not become Muslim.
• The disbelievers of Quraysh rejected the fact that Allāh (سبحانه وتعالى)can hear all the servants and respond to all of them by Himself.
• The scholars of the Sunnah are only there to clarify the knowledge that Allāh has revealed to His creation. They have never been intercessors in worship or duʿā’.
• Allāh (سبحانه وتعالى) said, ‘If My servants ask about Me, tell them I am indeed close, I answer the call of the one who calls on Me.’

The Deviant Groups Definition Of Al-Ḥadīth Wa Al-Qadīm.

• The deviants are busy with a theory they say closes the gap between ‘Al-Ḥadīth wa Al-Qadīm,’ –the New creation and The Ancient with no beginning (referring to Allāh’s Name, Al-Awwal).

The Result Of Rejecting Allāh’s Attributes.

• The people of deviation rejected some of Allāh’s (سبحانه وتعالى) Attributes, like His Hands, His Hearing and Seeing because they said these Attributes resemble the creation. They made Allāh an entity devoid of all Attributes.
• The people of Sunnah refuted the deviants by saying Allāh is One and has perfect Attributes until eternity. His Attributes are not similar to the creation.
• The people of Sunnah do not ascribe limbs to Allāh (سبحانه وتعالى) or anything else that Allāh did not ascribe for Himself.
• An abstract body that has no attributes has no existence since fundamentally, everything that exists has to have some Attributes.

Negating Allāh’s Attributes Is Kufr.

• By negating Allāh’s Attributes, the people of deviation have negated the existence of Allāh altogether.
• The people of Sunnah say that Allāh is Dhū ʿIlm – The One with knowledge, Dhū Qudrá -The One with power, Dhū Ḥikmah – The One with Wisdom, Dhū Ḥayā’ – The One with Everlasting Life, Dhū ʿAfw – The One who forgives, Dhū Karam – The One with Generosity.
• It is obligatory to refer to Allāh (سبحانه وتعالى) with Perfect Attributes.
• Negating Allāh’s (سبحانه وتعالى) Attributes is insanity.
• To Allāh belong The Most Beautiful Names and Attributes so we call on Allāh using these perfect Attributes.
• A person who disbelieves in Allāh’s Beautiful Names and Perfect Attributes is upon clear polytheism, since these Beautiful Names and Perfect Attributes have been stated clearly in the Qur’ān and Sunnah.

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Class 09 – [114:47 mins] | [الدرس التاسع – [١١٤:٤٧ دقيقة

Date: 17th Rabīʿ al-Thāni, 1444 AH (12th November, 2022 CE)  السابع عشر من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

• A summary of the previous class.
• Allāh (سبحانه وتعالى) commanded us to disbelieve in the Ṭāghūt, which is anything that is worshipped besides Allāh and is pleased with being worshipped.

Different Types Of Ṭāghūt

• Ṭāghūt is also anyone that makes the ḥalāl to be ḥarām, or makes the ḥarām to be ḥalāl.
• Ṭāghūt is also someone who deals with ribá.
• Ṭāghūt is anything that goes beyond the limits, is oppressive or transgressive.
• Ṭāghūt is anything that goes against the justice and fairness that Allāh (سبحانه وتعالى)

Allāh (سبحانه وتعالى) Rules With Absolute Justice.

• All the Dominion is in the Hands of Allāh.
• All the affairs of the servants are under the command and decree of Allāh.
• It is not correct to believe in Allāh (سبحانه وتعالى) without disbelieving in Ṭāghūt.
• It is not correct to believe in Ṭāghūt and Allāh at the same time.
• A Muslim cannot be upon the Sunnah until he leaves off bidʿah.
• Bidʿah is only left for taking on the Sunnah.

Islām is between 2 extremes that are hated by the people of the Sunnah.

• Al-Ghuluw – Extremism
• At-Tafrīṭ – Negligence.
• The middle path between these 2 paths is justice.
• Ahl Al-Sunnah wa Al-Jamāʿah are on the middle path between these 2 extremes.
• The Jabariyyah and Qadariyyah are deviant groups who are not on the middle path.
• Ahl Al-Sunnah wa Al-Jamāʿah never negate the perfect Attributes of Allāh.
• Al-Qadariyah said we are given a choice but we are not given the success.
• Al-Jabariyyah say we are given success but are forced to do everything without a choice.
• Ahl Al-Sunnah wa Al-Jamāʿah say we have a choice by the Will of Allāh but all the success belongs to Allah.
• Ahl Al-Sunnah wa Al-Jamāʿah do not go against the rulers, or declare a whole society to be disbelievers.
• Al-Murjiʿah say that the belief of the sinners and the angels are all on the same level.

Ahl Al-Sunnah wa Al-Jamāʿah Are Upon The Middle Path Compared To All Deviant Groups And All Other Religions.

• Ahl Al-Sunnah never said ʿĪsá (عليه السلام) is a God like the Christians said.
• Ahl Al-Sunnah never negate the Attributes of Allāh like the Jews.
• Ahl Al-Sunnah describe Allāh (سبحانه وتعالى) with absolute perfection and believe He is the only One worthy of worship. He has no deficiency.

The Muslims Are Upon The Middle Path.

• The Muslims are always upon thankfulness to Allāh, praising Allāh and refer their affairs to the Will of Allāh, and His success. They are pleased with the ruling and judgement of Allāh.
• The Muslims believe in the Resurrection and the Standing on the Day of Judgement.
• Allāh deemed the Muslims as the highest and most honorable nation amongst mankind.
• The ṣaḥābah (رضي الله) spread Tawḥīd and justice amongst mankind and jinn.

Tawḥīd According To The People Of Innovation.

• People of innovation said Tawḥīd is limited to what Allāh (سبحانه وتعالى) is able to do. They said Tawḥīd is only the ability to innovate.
• The disbelievers of Quraysh never negated this type of Tawḥīd, nor did Iblīs.
• Everything that is created is connected to the Will of Allāh.
• The people of innovation never speak about the perfection of the Beautiful Names and Attributes of Allāh.
• They limited the Tawḥīd of Allāh (سبحانه وتعالى) to proving the existence of Allāh.

The Belief Of The People Of Sunnah Regarding Allāh’s Attributes.

• If it were not for the people of Sunnah, we would not have learned Tawḥīd, or learnt about Islām upon purity, or the Sunnah, or learnt about the prophets including Muḥammad ﷺ.
• The people of Sunnah said everything that came into existence cannot exist without being established by Allāh because Allāh is the Ancient, nothing existed before Him.
• The Perfect Attributes of Allāh are not pieces or bodies or limbs, nor were they brought into existence after Allāh (سبحانه وتعالى). His Attributes are not separate from Him. His Attributes are as old as Allah Himself.
• The people of Sunnah do not affirm or negate a physical body for Allāh, we confirm what Allāh has confirmed. We believe what Allāh told us about Himself.

Some Deviations Of The People Of Innovation.

• The Rawāfiḍ are a deviant group that have all kinds of shirk in their beliefs.
• The people of innovation said every body that came into existence has parts that can be described. They said that Allāh (سبحانه وتعالى) can not be described.
• The people of innovation negated Allāh’s perfect Attributes because they said Allāh is not similar to anything that can be described.

Some Of Allah’s Perfect Attributes According To The Sunnah.

• Allāh is (جَبَّار ) Jabbār All Powerful, (مُعِز) Muʿiz – He honors whoever He chooses to honor, and (مُذِل) Mudhil – He humiliates whoever He chooses to humiliate.
• Allāh is (المُبْدِأ) Al-Mubdi’ He starts whatever He wants to start.
• Allāh is (المُعِيد) Al-Muʿīd He repeats whatever He wants to repeat.
• Allah is (الحَيّ) Al-Ḥayy- The Ever-Living, (القَيّوم) Al-Qayyūm The One that is established all by Himself.
• Allāh is (المُرِيد) Al-Murīd The only One who does whatever He wants.

Ahl Al-Sunnah Worship Allāh By Confirming All Of Allāh’s Beautiful Names And Attributes.

• Ahl Al-Sunnah never say that Allāh has parts or limbs. We disagree with the people of deviation who claim there are things that came into existence that only belong to Allāh (سبحانه وتعالى).
• Ahl Al-Sunnah say whoever says that Allāh is made up of parts and limbs is not a believer and is not a Muslim.
• The people of falsehood say the opposite, that anyone that does not affirm the parts of Allāh is not a believer.

The Intellect And It’s Place In The Sharīʿah.

• Ahl Al-Sunnah believe that the religion is not based on Intellect or any man-made rules.
• Ahl Al-Sunnah accept rules based on Intellect only if they do not contradict the sharīʿah.
• The brains of human beings are deficient as are some of their rulings.
• The intellectual ideas of the Jahmīyyah, Ashāʿirah, Muʿtazilah are to be rejected.
• All these deviant groups are in disagreement with each other because their beliefs are based on their intellect alone.
• The clear pure mind that human beings are created upon does not contradict the sharīʿah.
• There are people who are very intelligent with regards to the sharīʿah and there are people who are weak and not wise.
• Every human being is amazed with their own mind, yet no one would choose to have the brain of someone else.

There Is No Similarity Between Allāh And The Creation.

• People of Sunnah confirm Allāh’s Hands, Eyes, A Face, Hands and anything else Allāh has mentioned about Himself, but these Perfect Attributes are not similar to those of the creation.
• Ahl Al-Sunnah refer Allāh’s Perfect Attributes to the āyah (لَيْس كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّميع البصير) “There is nothing similar to Him and He is The All-Hearing and All-Seeing.
• We should never describe Allāh based on what we see in the creation of Allāh (سبحانه وتعالى).
• Allāh’s Hearing is not like our hearing. Allāh hears everything in the universe at the same time. We can only hear what is close to us. Allāh can hear our thoughts, and whispers and secrets. Allāh hears all the different languages. Allāh (سبحانه وتعالى) hears the supplication of all the human beings and all animals.
• Allāh provides for every created being, including humans, animals and jinn. Allāh’s spending is not like our spending. Human beings are always stingy.
• The Muʿtazilah and other deviant groups compare Allāh’s Attributes to the creation.

Allāh’s Actions Have Been Established Since Eternity.

• Allāh’s (سبحانه وتعالى) speech is not like our speech. Allāh speaks with the ancient and the old, and with all the knowledge He has with Himself. It is not correct to say Allāh’s speech is the result of a particular incident, rather the speech of Allāh is established by Allāh since eternity.
• This applies to every action that is repeated by Allāh, including Allah’s happiness, His being pleased or His anger. All of these were established since eternity.
• The ascent and descent of Allāh (سبحانه وتعالى) has been established since eternity.
• Al-Istiwā’ (Ascending or Rising) of Allāh is considered to be highness above highness.
• The Highness of Allāh is a particular form of Highness that no one knows exactly how it is.
• Allāh can be angry whenever He wants to be angry. This Attribute has existed for eternity and is nothing new. When Allāh (سبحانه وتعالى) deems a reason for this Attribute to happen, then His anger Happens. This is just like His Happiness.

Allāh  (سبحانه وتعالى) Is Able To Do Different Things Simultaneously.

• Allāh is able to be happy and angry at the same time.
• Allāh can honor one person and humiliate another personal at the same time.
• Allāh is the One that you leave (entrust) your family with when you travel, and at the same time He is your Companion while you are traveling.
• Allāh (سبحانه وتعالى) guides whoever He chooses and misguides whoever He chooses.
• Allāh guides whoever He chooses by His Universal Decree and He also guides whoever He chooses by His Legislative Decree.
• Allāh is able to judge all the creation at the same time.
• Allāh is able to do anything but we are not capable of that. So how can a human being compare the actions and attributes of human beings to the Beautiful Names and Attributes of Allāh!?
• Ahl Al-Sunnah wa Al-Jamāʿah use the principles of the sharīʿah to judge Allāh’s actions. We never use our own minds to judge even in matters of fiqh.

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Class 10 – [91:20 mins] | [الدرس العاشر – [٩١:٢٠ دقيقة

Date: 24th Rabīʿ al-Thāni, 1444 AH (19th November, 2022 CE)  الرابع والعشرون من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

The Knowledge Of The Ṣaḥābah With Regards To The Religion Of Islām.

• The ṣaḥābah (رضي الله عنهم) had extensive knowledge of the Arabic language, it was something that they grew up with. They understood the Qur’ān and knew what Allāh (سبحانه وتعالى)wanted from them.
• It is not correct to say the ṣaḥābah (رضي الله عنهم) did not understand the Qur’ān. They did not resemble the laymen from the people of the Book.
• The ṣaḥābah were the most knowledgeable of Allāh’s creation about the Qur’ān and Sunnah.
• In regards to the religion of Allāh (سبحانه وتعالى) , the ṣaḥābah had the softest hearts and the brightest intellects out of all of Allāh’s creation after the prophets and messengers (عليهم الصلاة والسلام).
• Ignorance in Islām is defined as someone who does not know who Allāh is. Or someone who does not know the perfect Attributes of Allāh, although we will not fully comprehend the perfect Attributes of Allāh (سبحانه وتعالى) until the Day of Judgement.

Ahl Al-Sunnah Do Not Have A Known Form For Allāh.

• The believers will see Allāh on the day of Judgment in His perfect form, with His Might and Power, and His Majestic Face with light coming out of it, when Allāh pulls off the veil from His Face. Only then will we be able to imagine Allāh’s (سبحانه و تعالى) form, after seeing it.
• It is not possible to imagine Allāh’s form while we are still here in the dunyā.
• Allāh has given us minds that are limited and cannot comprehend the physical form of Allāh.
• There are other things that we cannot imagine or comprehend fully, like the human soul.
• If the human mind is deficient with regards to it’s own soul, how about it’s deficiency with regards to comprehending Allāh (سبحانه وتعالى) and His perfect Attributes.
• We should never compare the Attributes of Allāh to His creation.
• Allāh never described Himself as having a body that is like our bodies.
• The Multitude Of Allāh’s AttributesDo Not Negate The Oneness Of Allāh.
• Only The Best And Highest Attributes Belong To Allāh (سبحانه وتعالى) .
• It is not permissible to compare someone who is absent with someone who is present. Allāh is absent and unknown to us in many ways. We can not compare Allāh with what is physically around us that we can touch and see.

Ahl Al-Sunnah Have Tried To Clear Up The Doubts Introduced By The People Of Falsehood.

• The people of falsehood have so many doubts.
• The people of Tawḥīd have conveyed the true religion to the people.
• As for (الحقائق المحكمة) ‘The Realities that are made perfect by Allāh,’ then any soul would get comfort from them.
• Shaykh Muḥammad ibn ʿAbdul Wahhāb (رحمه الله) said, ‘A layman that is upon Tawḥīd can overcome a million scholars from the people of shirk because the layman who is upon Tawḥīd uses what is muḥkam – what is perfect and concise from Islām.
• The scholars of innovation use ideas that are (متشابهة)– Unclear, they may carry more than one meaning or are unclear and confusing.
• When Mūsá (عليه السلام) asked Allāh to see Him, Allāh told him that he will not see Him. But if the mountain stays in it’s place, then Mūsá will be able to see Allāh (سبحانه وتعالى) .
• Allāh answered Mūsá in a way that carries different meanings regarding seeing Allāh, whether it means ‘you will not see Me in this life,’ or ‘you will never see me.’ The people of innovation were misguided by the wording in this āyah since they only used part of the wording in the āyah.
• There are numerous āyāt and aḥadīth that confirm that Allāh (سبحانه وتعالى) will indeed be seen by the believers eyes in the hereafter.
• The people of falsehood say that Allāh will not be seen in the hereafter. They say that it is Allāh’s might and power that will be seen.
• The people of falsehood say Allāh is not part of this universe, nor is He outside this universe!

Allah Has (صِفَاةُ الْأَحْوَال) Attributes That Change According To The Will Of Allāh.

• The people of falsehood negated (صِفَاةُ الْأَحْوَال)The Attributes of Allāh in different conditions, when Allāh (سبحانه وتعالى)chooses to be upon whatever condition He chooses to be upon.
• The people of Sunnah believe that Ibrāhīm’s (عليه السلام) statement when he saw the moon and said, ‘this is my lord,’ was only said to prove to the polytheists the impossibility of the moon being worshipped since it rises and sets.
• When the moon set, Ibrāhīm said, ‘I do not like things that vanish.’
• The people of innovation said anything that rises and sets or changes from one condition to another, is a (جِسْم) a physical body, and any physical body cannot be a God.
• Shaykh Muḥammad Ibn ʿAbdul Wahhāb (رحمه الله) said Ibrāhīm confirmed that Allāh is the only God worthy of worship. And the idea of rejecting anything that rises and sets to be a God cannot be applied to the rising and setting of Allāh. This is because Allāh is not a created being. The people of philosophy should not use this to deny the ascending and descending of Allāh, nor should they use this false ideology to negate any of Allāh’s Attributes that change according to Allāh’s (سبحانه وتعالى)
• What comes and goes from the servants, or from the creation, cannot be worshipped.
• Allāh is always present and is never absent.
• The people of innovation used the wrong interpretation of these āyāt to deny the perfect Attributes of Allāh since they change according to the Will of Allāh.
• The (صِفَاةُ الْأَحْوَال) of Allāh include being happy sometimes or being angry sometimes, or rising and descending. Allāh speaks sometimes and does not speak sometimes.

Allāh’s Attributes Are Eternal. They Are Not The Result Of Any Incident Emanating From Any Created Being Within The Creation.

• The people of Sunnah believe that Allāh (سبحانه وتعالى) never changes, even though His Attributes are subject to change, nor does He ever perish. His Attributes never end.
• Allāh is involved in different actions every day, answering duʿās, forgiving those seeking forgiveness. Allāh does all these actions at the same time, and this does not mean Allāh resembles the creation.
• With regards to the creation, anything that changes within the creation is a consequence of an action. If someone writes, he is a writer.
• With regards to Allāh (سبحانه وتعالى), His actions come from His perfect Attributes that exist constantly and eternally, the action happens whenever Allāh wants it to happen. For example, Allāh laughs when He sees it is suitable to laugh. Alternatively,Allāh let’s His wrath come down when He sees it is appropriate. This applies to all the (صِفَاةُ الْأَحْوَال) The Attributes that are subject to change according to the Will of Allāh.
• Allāh’s laughing, His Anger, His Speech, His Ascending and Descending and other Attributes have always been with Him throughout eternity. They just happen whenever Allāh wants them to happen. We believe Allāh speaks for eternity, He laughs for eternity, and these Attributes take effect when Allāh (سبحانه وتعالى)  wills them to have an effect on the creation.
• Allāh performs these actions by Himself from within Himself. Allāh is not effected by others. This is unlike the creation. Any action of the creation is a result of an incident or a consequence that needs others within the creation.
• The Perfect Attributes of Allāh are not a result of what happens from others within the creation.
• The people of philosophy say if these Attributes do not exist in the first place, then this is a deficiency that we cannot attribute to Allāh (سبحانه وتعالى).
• The people of philosophy say(based on their false interpretation) that Allāh cannot change from perfection to imperfection and vice versa.
• Allāh is established all by Himself, which means He does what He wills whenever He wills.
• If we were to say that Allāh is not established by Himself, this would mean He needs some of the creation to fulfill His actions, for example to provide rizq to people, to forgive some people, etc, which is not true.

The (زَوَال) Zawāl – Vanishing, Or Going Away Of Allāh According To Ahl Al-Sunnah.

• It was said to Fuḍayl Ibn Iyāḍ ( رحمه الله)‘I do not believe in a Lord that ascends His Throne.’ Fuḍayl Ibn Iyāḍ replied saying, ‘I believe in a Lord that does what He wills.’
• Ahl Al-Sunnah believe that Allāh comes and goes however He wills.
• The people of falsehood say Allāh comes and goes like the moon.
• According to Ahl Al-Sunnah, (الزَوَال)Az-Zawāl – To vanish, when applied to Allāh, means that Allāh never dies or perishes
• The people of falsehood accuse the people of Sunnah and say ‘Ahl Al-Sunnah claim Allah laughs and is happy and has other Attributes that belong to Him that never end.’
• Ahl Al-Sunnah say, it is not permissible to tie the inconsistency of an action in a way that implies that it is constantly changing. Rather (الزَوَال) Az-Zawāl means that these Attributes never perish, because Allāh (سبحانه وتعالى) is eternal.
• Allāh is capable of anything and Ahl Al-Sunnah do not compare Allāh with anything in the creation or imagine anything with our minds.

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Class 11 – [75:05 mins] | [الدرس الحادي عشر – [٧٥:٠٥ دقيقة

Date: 27th Rabīʿ al-Thāni, 1444 AH (22nd November, 2022 CE)  السابع والعشرون من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

• Fuḍayl Ibn Iyāḍ (رحمه الله) said, ‘I believe in a Lord that does what He wills……. And I do not disbelieve in a Lord that does what He wills.’
• (الصِّفَات الفِعْلِيَّة) Aṣ-Ṣifāt Al-Fiʿliyyah – Attributes that are manifest through actions that Allāh does whenever He wills are (الصِّفَات الأَزَلِيَّة)Aṣ-Ṣifāt Al-Azaliyyah – Ancient, eternal Attributes of Allāh that keep on happening whenever Allāh wants them to happen.
• Allāh (سبحانه وتعالى) is capable of doing anything.
• The Muslim philosophers connected the existence of the creation with the existence of Allāh’s perfect Attributes, saying if these perfect Attributes regarding the actions of Allāh did not exist within Allāh Himself, that would lead to believe that there is no creation.
• The people of philosophy said that anything that happens in creation is always something new, meaning anything that happens is created. This is in opposition to what Ahl Al-Sunnah believe about Aṣ-Ṣifāt Al-Fiʿliyyah, Allāh’s Attributes that are actions).

Anything that happens in the creation is of 2 kinds According To Imām Ad-Dārimī (رحمه الله).

1. Actions that are created. This is something that happens that is new in the creation, like a specific action within the creation, or an action done by someone in the creation. The action of one of the creation that is created (by Allāh سبحانه وتعالى),takes place outside the action itself.
2. Actions that are not created. These only belong to Allāh. This happens within Allāh Himself.

Some Misguided Principles Of The Ashāʿirah.

• At-Taghayyur (changing) And At-Taḥawwal (happening anew)is a principle that applies to physical, created bodies.
• Any created being consists of 2 parts, (الجَوْهَر) Al-Jawhar (the physical parts of a body, the person himself),(و العَرَض) wa Al-ʿAraḍ (the actions done by that body, the attributes of the person).
• The actions and attributes of physical bodies do not happen exactly the same twice.It may happen today but it may not happen tomorrow, in the same exact way. Any action that takes place will never be exactly the same twice. A person may come, then he does not come. Or he might go somewhere, but does not go again.
• The people of Sunnah said these actions or attributes that may or may not happen, or start and end, only apply to the creation.
• The people of falsehood say Allāh should not be described in any way.
• The people of falsehood (the Ashāʿirah) say any action that may happen now and may not happen later is not to be attributed to Allāh (سبحانه وتعالى).

The Principles Of Ahl Al-Sunnah Regarding The Difference Between Allāh And The Creation.

• What the people of falsehood describe as Al-ʿAraḍ (an action) is actually a ṣifah (a description or attribute).
• Ahl Al-Sunnah make no separation between actions and attributes.
• Ahl Al-Sunnah say if you believe that Allāh’s Attributes do not resemble the creation, then you are not denying His Attributes.
• The existence of Allāh is different from the existence of the creation.
• Allāh is capable of doing anything and everything but the creation has limited capabilities.
• Allāh (سبحانه وتعالى) has a Face that is different from the faces in creation.
• If you accept that Allāh has perfect Attributes that are different to those of the creation then you have to accept all of the perfect Attributes of Allāh.

The Ashʿarī Scholar Ar-Rāzī’s Theory On Negating Allāh’s Attributes Based On Similarities.

• Ar-Rāzī said when Allāh said about Himself (لَيْسَ كَمِثْلِهِ شَيْء) ‘there is nothing similar to Him,’ that this was only said about Allāh Himself, not about His Attributes.
• Ar-Rāzī said, that there are similarities between the Attributes of Allāh and the creation, because the creation of Allāh (سبحانه وتعالى) have capabilities and Allāh has capabilities.
• Ar-Rāzī resembled the Hands of Allāh to the hands of creation.
• Ahl Al-Sunnah say the capabilities of Allāh do not resemble the capabilities of the creation.
• Ahl Al-Sunnah say there is no resemblance whatsoever between Allāh and His creation because the word (لَيْسَ) in the āyah (لَيْسَ كَمِثْلِهِ شَيْء) means a ‘complete negation’ of any similarity between Allāh and the creation
• Allāh (سبحانه وتعالى) is All-Knowing and the creation has some knowledge, but there is no comparison between their levels of knowledge.
• Any 2 created entities in existence will have some similarities. The similitude is only in the name, however the reality and the meaning is different. The Hands of Allāh are different from the hands of creation, etc.
• Ar-Rāzī tried to refute Al-Ḥamd – The Praise of Allāh, saying that Allāh asking the creation to praise Him, shows that Allāh is in need of praise, which is a form of deficiency, and refuge is sought from Allāh.
• Ar-Rāzī ended up refuting Himself. He proved that there is no resemblance between Allāh and His creation.

Benefits From Ahl Al-Sunnah’s Interpretation Of The Āyah (لَيْسَ كَمِثْلِهِ شَيْء)‘There is nothing similar to Him.’

• Ahl Al-Sunnah say the beginning of the āyah negated any form of tamthīl – resemblance.
• Ahl Al-Sunnah confirm the Attributes of Allāh without any resemblance, likeness or negation.
• We worship Allāh (سبحانه وتعالى) with His perfect Attributes.
• You cannot worship an entity that does not have perfect Attributes.
• You cannot say there is an Attribute that does not have an effect on the creation.
• Any entity that is devoid of Attributes does not exist.
• Ahl Al-Sunnah say the Perfect Attributes have an effect on the creation and they are always happening and they are eternal.

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Class 12 – [48:43 mins] | [الدرس الثاني عشر – [٤٨:٤٣ دقيقة

Date: 3rd Jumadā al-ʾŪlā, 1444 AH (26th November, 2022 CE)  ثلث جمادى الأولى ١٤٤٤

Points Covered by The Shaykh:

Confirming And Negating The Creation And The Creator.

• Negating the Perfect Attributes of Allāh (سبحانه و تعالى) that are manifest through action (Aṣ-Ṣifāt Al-Fiʿliyyah) that Allāh chooses to do whenever He wills, leads to negating the existence of the creation.
• Confirming the Perfect Attributes of Allāh that are manifest through action (Aṣ-Ṣifāt Al-Fiʿliyyah) leads to confirming the existence of the creation. This is because the action of creating, and the creation leads to believing in the Creator, and vise versa.
• If someone says Allāh does not laugh, that means there is nothing in the creation to instigate His laughter. Saying that Allāh (سبحانه و تعالى) does not get angry means there is nothing in creation to make Him angry.
• As long as there are reasons for anger, laughter and other actions to happen, and for the creation to come into existence, then it means the Creator can be described with such Attributes that manifest through action (Aṣ-Ṣifāt Al-Fiʿliyyah).
• The Ashāʿirah said Aṣ-Ṣifāt Al-Fiʿliyyah happen sometimes and they do not happen sometimes. If it happens at a particular time, it will not happen at another time. This erroneous belief leads one to believe that Allāh is devoid of perfection.

The Contradiction Of The Ashāʿirah Concerning The Attributes That Change.

• The Ashāʿirah negate the perfect Attributes (Ṣifāt Al-Fiʿliyyah) of Allāh based on the fact that these Attributes change, at the same time, they agree that these Attributes do change.
• They said Al-ʿAraḍ (the conditions, actions, incidents or circumstance) cannot happen at 2 different times, but the condition itself is established by Allāh. For example laughter.

The Refutation Of Ahlul-Sunnah Concerning The Doubts Of The Ashāʿirah.

• Ahlul-Sunnah wa Al-Jamāʿah said Al-ʿAraḍ, happens by Allāh (سبحانه و تعالى) and never changes and is always with Allāh for eternity, for example when the sky is clear, it is always blue and never changes.
• Ahlul-Sunnah wa Al-Jamāʿah refuted the Ashāʿirah saying the so called ʿAraḍ is still a Ṣifah. The incidents and happenings of Allāh are the same as the perfect Attributes.
• Ahlul-Sunnah wa Al-Jamāʿah said Al-ʿAraḍ sometimes come to an end as is the case with the perfect Attributes (their timings or manifestations through actions) of Allāh.
• Allāh’s perfect Attributes are not the same as the attributes of creation.

The Ashāʿirah Failed To Affirm Perfection For Allāh’s Attributes And They Failed To Negate Any Deficiencies From Him.

• Ahlul-Sunnah have negated all deficiencies from Allāh (سبحانه و تعالى).
• The scholars of the Ashāʿirah said that to confirm absolute perfection for Allāh based upon the intellect and text (Qur’ān and Sunnah) and negate deficiencies from Him can never be done through the text and that they have to rely on evidence that they hear of, that has been narrated from the Qur’ān and Sunnah.
• It is known that the Ashāʿirah prefer their own intellects above and beyond the textual evidence in the Qur’ān and Sunnah.
• The Ashāʿirah do not free Allāh (سبحانه و تعالى) from resembling the creation.

Ijmāʿ – Consensus, According To Ahlul-Sunnah wa Al-Jamāʿah.

• Ijmāʿ is based on narrations that are narrated from generation to generation.
• Ijmāʿ is also based on narrations that are Mutawātir from Qur’ān and aḥādīth that have been narrated over and over.
• Ashāʿirah say that if the Mutawātir narrations disagree with their intellectual opinions, then they will misinterpret it differently from Ahlul-Sunnah wa Al-Jamāʿah.
• The Ashāʿirah do not take from ṣaḥīḥ Al-Bukhāri or ṣaḥīḥ Muslim if the ḥadīth has a chain that is narrated by only a few narrators (ḥadīth Āḥād).

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Class 13 – [91:08 mins] | [الدرس الثالث عشر – [٩١:٠٨ دقيقة

Date: 9th Jumadā al-ʾŪlā, 1444 AH (3rd December, 2022 CE)  التاسع من جمادى الأولى ١٤٤٤

Points Covered by The Shaykh:

A Brief Review Of The Previous Lesson.

• The creation of Allāh (سبحانه و تعالى) would not have existed had Allāh not willed for it to be created.
• The act of creating is a Ṣifah that is part and parcel of Allāh. This Attribute does not leave Allāh. This is the same as all other Attributes of Allāh, like Him being Al-Ghafūr – The Forgiver, Ar-Razzāq – The Provider. These Attributes never separate from Him and they happen whenever Allāh wants them to happen.
• The Attributes of Allāh (سبحانه و تعالى) are as eternal as He is.
• The creations actions are newly occurring actions.
• Allāh’s actions are never occurring anew since they are part of His Ṣifāt Al-Fiʿliyyah that never separate from Him and are eternal like Him.

The Intentions Behind The False Speech Of The Ashāʿirah.

• Ahl Al-Sunnah recognize that the false speech from the Ashāʿirah is based on the fact that the Ashāʿirah wanted to negate the perfect Attributes of Allāh (Aṣ-Ṣifāt Al-Fiʿliyyah) altogether, and that they want to refer these Attributes back to the Power and Will of Allāh.
• Ahl Al-Sunnah said the Ṣifāt Al-Fiʿliyyah of Allāh are just as ancient and eternal as Allāh, they are always there with Him, Allāh (سبحانه و تعالى) manifests these Attributes through action whenever He wants. For example, when Allāh wills to descend to the first heaven, He descends.
• The Attributes of Allāh can only be described in a manner that is appropriate of and befitting His Might and Majesty.
• Allāh descends in a manner that is befitting His Majesty and power and so on.

The Methodology Of The Ashāʿirah With Regards To Textual Evidence.

• Ar-Rāzī and other scholars of the Ashāʿirah failed in confirming the absolute perfection of Allāh (سبحانه و تعالى) based upon the textual evidences in the Qur’ān and Sunnah as well as the intellect. Rather they said, they will use Ijmāʿ (consensus).
• Ahl Al-Sunnah said Ijmāʿ is only established by the Sunnah.
• The Ashāʿirah only accept the Mutawātir aḥadīth (aḥadīth narrated by many people) and reject the ḥadīth Āḥād (that are narrated by only a few people) claiming they will not bring benefit to the Muslims.
• The Ashāʿirah do not accept what Ahl Al-Sunnah consider to be authentic. They only affirm their belief based on their own intellect.
• When their intellect contradicts the sharīʿah, they choose their intellects over the sharīʿah.
• Ahl Al-Sunnah believe the sharīʿah includes all intellectual evidence.
• It is not permissible to give the intellect precedence over the sharīʿah.

Some Erroneous Beliefs Of The Ashāʿirah

• It is possible for Allāh to enter the prophet (صلى الله عليه وسلم) into the Hellfire.
• It is possible for Allāh to enter the devils into Paradise if He (سبحانه و تعالى) wills.
• It is not possible for Allāh (سبحانه و تعالى) to descend to the lower heaven because this has no meaning and is a deficiency and would make Allāh look ugly.
• If Allāh (سبحانه و تعالى) chooses to do something ugly, it is not ugly since Allāh willed it to happen.
• It is as if the Ashāʿirah are saying the Will of Allāh has no wisdom. They connected the Will of Allāh to nonsensical actions.
• The Ashāʿirah negated the Wisdom of Allāh (سبحانه و تعالى).
• The Ashāʿirah claim that if Allāh performs a wise action, and then performs another wise action after the first one, it means Allāh is in need of others (which is false since Allāh is not in need of anyone).

The Correct Belief According To Ahlul-Sunnah Wa Al-Jamāʿah.

• Allāh (سبحانه و تعالى) states in the Qur’ān that He did not create anything ʿabasa (for no reason, with no purpose and no recompense).
• Allāh always creates with ḥikmah. The Will of Allāh is never devoid of wisdom.
• Confirmation of Allāh’s Attributes can be done by negating the opposite of that Attribute. For example Allāh negates oppression from Himself, which proves He is the All-Just.
• Allāh is All-Wise and All-Knowing.
• Every action Allāh performs is done with wisdom. This includes the following actions that He (سبحانه و تعالى) This chain reaction of actions done with wisdom does not imply that Allāh has any deficiencies.
• The Ashāʿirah claim that Allāh is not capable of doing certain actions. Ahlul-Sunnah believe Allāh (سبحانه و تعالى) is capable of doing whatever He wills.
• Allāh’s Will is complete and perfect and so are His actions and objectives.
• Nothing is difficult for Allāh. Everything is easy for Allāh.
• Allāh is holding the Earth in one hand. This concept is beyond our imagination.

Some Examples Of Allāh’s Perfect Attributes That Are Manifest Through Action.

• Allāh (سبحانه و تعالى) will hold the Earth on one finger, the Heavens on one finger, the mountains on one finger and the oceans on another finger.
• Allāh is able to hold the smallest things in His Hand. He will hold the Imān that is in the heart of the believer that is equal to the weight of an atom.
• Allāh is capable of the greatest affairs as well as the smallest affairs.
• Allāh (سبحانه و تعالى) is preserving His own Throne, which is a great affair, yet this does not tire Him. Allāh never gets tired.
• Allāh is Al-Ḥafiẓ (The All-Preserving Protector). He protects and preserves our affairs no matter how great or small.
• Anything that can be called a thing is under the Qudrá (capability) of Allāh.
• Al-Khalq (creation, bringing anything into existence and having the capability of doing so.) carries 2 meanings:
• Al-Khalq is a perfect Attribute of Allāh
• Al-Khalq also means Al-Qudrá – The ability to bring something into existence or form a creation of any sort.

How Allāh Uses The Word ‘Be!’ To Instantly Bring Things Into Existence.

• Al-Amr– The Command (of Allāh) refers to the ability of Allāh to bring something into existence by saying, ‘Be.’
• Allāh is the only one with this ability!
• Allāh (سبحانه و تعالى) will say to the animals on the Day of Judgment, ‘Be dust!’ and they will turn to dust.
• Allāh commanded Ibrāhīm (عليه السلام) to cut up some birds and put every piece on a different mountain. Then Allāh commanded Ibrāhīm (عليه السلام) to call upon the birds to come back to life again. All of this happened with the permission of Allāh.
• Allāh commanded Mūsá (عليه السلام) to throw his stick and it became a snake by the permission of Allāh (سبحانه و تعالى).
• The she camel that Allāh sent to the prophet Ṣāliḥ (عليه السلام) as a miracle for the people of Thamūd did not have a mother or father and was never born. It came out of the mountain by the permission of Allāh with the word ‘Be!’
• We cannot fully comprehend the power and reality of the word of Allāh, ‘Be!’ Only Allāh can understand this word.

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Class 14 – [130:03 mins] | [الدرس الرابع عشر – [٩١:٢٠ دقيقة

Date: 13th Jumadā al-ʾŪlā, 1444 AH (7th December, 2022 CE)  الرابع والعشرون من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

A Brief Review Of The Previous Lesson.

• (التَّرْكِيب الكَمِّي) At-Tarkīb Al-Kammī – A Quantitative Combination (A combination based on quantity). This refers to putting a body together out of parts or limbs. Adding Attributes to Allāh (سبحانه و تعالى) based on quantity. This is one of the signs of Tajsīm.
• Tajsīm is trying to make a physical body out of something.
• The people of Innovation said that any created body is created and any body made out of parts is created.
• The above concept cannot be applied to Allāh’s Attributes like His Face, or His Hands, His Hearing or any other Attribute of Allāh.
• Allāh (سبحانه و تعالى) does not have parts, or limbs or a physical body.
• Ahlul-Sunnah believe that Allāh’s Attributes are part of Him eternally and cannot be separated from Him.
• Ahlul-Sunnah believe in Allāh’s Attributes without any tarkīb – additions. This means none of Allāh’s Attributes have been added to Him at any time. They have been with Him eternally.
• The Attributes of Allāh (سبحانه و تعالى) cannot be compared to a physical limb.
• The Attributes of Allāh were never created by Allāh. They are not new.

The Deviated Ideologies Of Al-Muʿtazilah.

• Al-Muʿtazilah believe in (انَّوْعِي التَّرْكِيب) At-Tarkīb An-Nawʿī – Adding an Attribute to Allāh based on the kind or cate
• Al-Muʿtazilah claim that an entity that can be described has been created.
• Al-Muʿtazilah stayed away from adding Attributes to Allāh (سبحانه و تعالى) based on quantity, and instead added Attributes to Allāh based on the kind of Attribute.
• Al-Muʿtazilah said any entity that has certain Attributes is a physical body, and physical bodies have been created. This was also said by Al-Ashāʿirah. This led them to negate the perfect Attributes of Allāh (سبحانه و تعالى).

The People Of Deviation Misinterpret The Attributes Of Allah (سبحانه و تعالى) To Agree With Their Intellects.

• Al-Muʿtazilah and Al-Ashāʿirah said, Knowledge, Power and Qudrá are perfect Attributes of Allāh that are all connected to the Dhāt (Essence or Self) of Allāh Himself. Al-Ashāʿirah said these same Attributes can be given to a physical body therefore they have to explain these Attributes in a way that is different to the people of Sunnah and in a way that agrees with their intellect.
• Ahlul-Sunnah believe that any entity with Attributes is a created body, except Allāh (سبحانه و تعالى).
• Al-Ashāʿirah agreed with Ahlul-Sunnah with regards to some of the Attributes, like the Will of Allāh, the Power, Qudrá, and Knowledge of Allāh.
• Al-Ashāʿirah and Al-Muʿtazilah misinterpret other Attributes like the Eyes, Hands, Hearing of Allāh, saying that these Attributes can be given to physical bodies.
• Some scholars of Al-Ashāʿirah even misinterpreted the Knowledge of Allāh saying it is the ‘Niʿmah’ –Blessing of Allāh.
• Al-Ashāʿirah have contradicted themselves according to their own belief.
• It is not possible for any human being to fully comprehend how Allāh is in reality. So how can any human being have the audacity to explain Allāh’s Attributes differently to what Allāh told us about Himself.

The ʿAql (Intellect) And Its Place In The Religion.

• The people of deviation said that the ‘mind’ is the first foundation in proving the existence of Allāh as well as the truthfulness of the messenger of Allāh, and proving the truthfulness of the sharīʿah. They believe the sharīʿah (Qur’ān and Sunnah) should never be given precedence (superiority) above the intellect.
• The people of deviation said they have to use their intellect to try to prove how old and ancient Allāh (سبحانه و تعالى)
• Ahlul-Sunnah said that Adillat Al-Qaṭʿiyyah – Proofs that do not have doubts (from Qur’ān, Sunnah or intellect), do not contradict each other.
• Ahlul-Sunnah said every proof from sharīʿah can be taken as intellectual It is not permissible for the mind to be above, equal to or used to prove the sharīʿah.
• Ahlul-Sunnah say proof and evidence from Qur’ān and Sunnah does not contradict research and intellectual investigation and vice versa.
• The people of deviation said clear proofs from the sharīʿah lack research and investigation.
• The people of falsehood say the mind is a proof upon the existence of the Universe.
• Ahlul-Sunnah say the mind as well as the fiṭrah (natural disposition) can be used to acknowledge the existence of Allāh and the signs in the Universe that point to the fact that Allāh (سبحانه و تعالى) is the Creator, like the rain coming down, the mountains, volcanoes, earthquakes the Heavens and Earth, plant-life and animal life that keeps reoccurring. All of this proves that Allāh will continue creating and does whatever He wants.
• Allāh (سبحانه و تعالى) has established the entire Universe and all its internal affairs, great and small. He gives and withholds, honors and humiliates and gives life and death. He answers the supplications of all those who call on Him. These are proofs of the greatness of Allāh that can be felt in the hearts of the believers.

The Sound Mind Upon The Fiṭrah Acknowledges The Greatness Of Allah.

• The mind that is still upon the fiṭrah can be used to prove the greatness of Allāh (سبحانه و تعالى), not the mind that is influenced by customs, traditions, kufr and philosophy, since such a mind is not fit and clear.
• The sound human mind has testified to the perfection of the sharīʿah and jurisprudence and given the leadership to the sharīʿah.
• The sound human mind will guide you to the sharīʿah, but it will back off after that and give superiority and priority to the sharīʿah and jurisprudence.
• People vary in their levels of intelligence. The layman is not like the scholar. Every human being is deficient in the intellect in one way or another.
• The sharīʿah is the truth. No falsehood can approach it whatsoever.
• If the sharīʿah was based upon intellect, there would be a lot of differences amongst the people based on all the different opinions from their intellects.
• The human mind cannot prove any of the unseen matters that Allāh has told us about.
• No human being can explain Paradise and Hellfire, or any of the events that will happen on the Day of Judgment, or the human soul.
• Allāh made the Qur’ān a miracle from Allāh (سبحانه و تعالى). It is a miracle in its elequancy, interpretation, understanding, rulings and judgments, its objections, in its beauty and foundations.
• The Qur’ān is a miracle in every way possible. It is not permissible to say the Qur’ān is a miracle in one way and not another.
• The people of deviation said, ‘what is obvious and apparent from the Qur’ān will lead you to disbelieve,’ therefore they misinterpreted it.
• There are more than 50 different narrations from more than 50 different ṣaḥābah, that inform us that Allāh (سبحانه و تعالى) Himself descends to the lower Heaven in the last third of the night.
• How can the people of deviation say that it is not Allāh that descends, but it is His Mercy that descends when this was not said by the prophet (صلى الله عليه وسلم).
• Ahlul-Sunnah say Allāh descends to the lower Heaven without getting off His Throne and without physically being in the Heavens and Earth.
• The people of deviation left what Allāh and His messenger said about Allāh for their own intellects.
• None of the proofs and evidences in the Qur’ān and Sunnah support the claims of the people of innovation.
• The first phase of believing is the Testimony of faith – Lā ilāha illā Allāh, which points to Tawḥīd Al-Khabarī – Monotheism of narration as well as the Beautiful Names and Attributes of Allāh (سبحانه و تعالى). This then leads to Tawḥīd Al-Mutābaʿah – Monotheism of following.

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Class 15 – [91:20mins] | [الدرس العاشر – [٩١:٢٠ دقيقة

Date: 24th Rabīʿ al-Thāni, 1444 AH (19th November, 2022 CE)  الرابع والعشرون من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

A Brief Review Of The Previous Lesson:

• ( الصَّرِيح الغَرِيزي اعَقْل) The sound intellect that is upon the fiṭrah is a tool for guidance that it leads to the path of Allāh (سبحانه و تعالى).
• Allāh created all the creation so that they would know Him and love Him.
• (الكَسْبِي العَقْل) The opposing intellect that has attained different ideas through science, philosophy and culture, can have guidance as well as misguidance. Those who choose the path of Allāh have been given success by Allāh.
• A person might be a genius in human sciences yet he does not comprehend the objective of his creation because Allāh deprived him of the true success.
• Hearing and Seeing are powerful tools from Allāh that can be used to research and investigate the truth. The intellect is used to preserve the hearing and seeing so that they can understand the proofs and evidences from Allāh (سبحانه و تعالى).
• Allāh has placed signs in the Universe, like answering duʿā’ and sending rain, so that we know that He is the only Wali (Helper) who is capable of answering our duʿā’.
• The miracles Allāh sent through His prophets distinguish the liar from the truthful.
• The immense knowledge, miracles and signs of Allāh’s greatness can only be confusing to an idiot.
• Tawḥīd Al-Qasdī Al-Irādī – Is monotheism based on the objectives and goals that Allāh (سبحانه و تعالى) set for His creation.

The Deviations Of The People Of Ilḥād – Negation, Atheism, Apostacy And Disbelief.

• Ilḥād is a broad term meaning, disbelief, apostasy, atheism, idolatry and rejection. When ilḥād is applied to Non Muslims, it means atheism. When ilḥād is used to describe deviant Muslims (influenced by philosophy and kufr), it refers to people who deny and negate Allāh’s Attributes.
• The people of ilḥād negated the fact that a product (creation) must have a maker (Creator).
• The people of ilḥād ignored the miracles that Allāh sent through His prophets.
• The people of ilḥād ignored the signs in nature. For example, look how water defies the laws of magnetism, rising from the lowest part of the date palm tree to the highest part because Allāh made it rise to the top of the tree. Reflect and ponder upon this. These are also signs and miracles from Allāh (سبحانه و تعالى).

The People Of Ilḥād Ignored The Obvious Signs And Miracles Of Allāh.

• The people of ilḥād did not notice all the different variations of birds, fish, plant life, food and human beings that come in different colors and forms, speak different languages and have different customs. All these varying creations originate from water.
• The people of ilḥād ignored how all the different foods like milk, honey, different fruits and vegetables, are all produced from one kind of water showing the greatness of Allāh (سبحانه و تعالى).
• Allāh created all of these things to show His greatness, yet the people of ilḥād claim that the creation only came about through the theory ‘The Sequence of Events’ without the Will of Allāh.
• The people of ilḥād said that everything that exists has come about from the ‘Sequence of Events.’ Meaning things come about by reasons, that lead to other reasons, and so on. They claim this happens without the will of Allāh.
• Ahl Al-Sunnah refuted the so called ‘Sequence of Events’ by asking ‘how did the first event come into existence?’ It happened when Allāh said, ‘Be!’ (فَيَكُوْن كُنْ ). Everything that happens, happens with the Will and Permission of Allāh.

The People Of Ilḥād Had The Audacity To Try To Imagine How Allāh Looks Like.

• In reality no one is able to imagine or comprehend how Allāh (سبحانه و تعالى) looks like.
• The theories of the people of ilḥād lead them to believe that Allāh was like nothing (with no descriptions or Ṣifāt, and no Will to create anything).
• The theories of the people of ilḥād turned them away from worshiping Allāh to worshiping nothing!
• Ibnul Qayyim (رحمه الله) said that the people of ilḥād ran away from the servitude they were created for (worshiping Allāh سبحانه و تعالى), therefore they were afflicted with servitude (worship) of their own selves and the shayṭān.
• Can Nothing Create Something!?
• The people of ilḥād said the entire Universe came about from the reaction of one atom – The Big Bang Theory.
• The people of ilḥād said human beings evolved from monkeys.
• The people of ilḥād said if everything has a Creator, then who created Allāh?
• Imām Mālik (رحمه الله) asked the people of ilḥād what number comes before the number 4? They replied ‘3.’ Imām Mālik continued until he asked what number comes before the number 1? They said ‘nothing.’ He (رحمه الله) said, this is like Allāh, Allāh (سبحانه و تعالى) is One and there is nothing before Him.’

The Scholars Of Ahl Al-Sunnah Warned Us From Trying To Imagine How Allāh Is (His Dhāt).

• Ibn Abbās (رضى الله عنه) said we should ponder the miracles and signs of Allāh and not ponder the Dhāt of Allāh –Allāh (سبحانه و تعالى) Himself.
• The intelligent person knows that not knowing exactly how an entity is, is not an indication for the existence of that entity (or lack of existence).
• Not knowing how Allāh (سبحانه و تعالى) is does not mean He does not exist.
• Many things around us cannot be seen but we know of their existence, like sound, nuclear radiation. The animals can hear the screaming of the disbelievers in the grave.
• Whoever has doubts about their religion should look at the proofs and evidences around them in the Universe.

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Class 16 – [91:20mins] | [الدرس العاشر – [٩١:٢٠ دقيقة

Date: 24th Rabīʿ al-Thāni, 1444 AH (19th November, 2022 CE)  الرابع والعشرون من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

A Brief Review Of The Previous Lesson:

• The sharīʿah and Jurisprudence suffices the Muslims in knowing Allāh (سبحانه و تعالى) and the religion. We are not in need of philosophy which is nothing but deviation, confusion, and doubts that lead to other doubts with no conclusion.
• The people of misguidance claim that what they witness of righteousness is equal to the doubts of darkness and falsehood.
• After the people of falsehood exhausted their intellects with their philosophies, they were not able to distinguish between truth and falsehood.
• Allāh sufficed Ahl Al-Sunnah with the sound intellect and fiṭrah that lead them to the truth that they find a joy and delight in that there is no comparison to.
• The people of philosophy do not find any joy in their philosophies.

How The Tartars Were Able To Conquer The Abbasid Dynasty.

• Ahl Al-Sunnah rely on textual evidences in the Qur’ān and Sunnah while Ahl Al-Bidʿah rely on their philosophies and intellects.
• When the people of shirk opened different schools in the lands of Islām that were pushed forward by the Romans and Greeks, it only lead to shaking their own beliefs.
• The Roman and Greek Monks used to advise against teaching the Islāmic sciences, and instead taught them Roman and Greek sciences and philosophies.
• The Roman and Greek philosophies lead to destruction and formed many misguided groups amongst the Muslims.
• These philosophies weakened the Muslims beliefs which in turn led to weakening their military strength. The Tartars invaded Iraq and conquered the Abbasid Dynasty during this period of weakness.
• The Tartars were only able to conquer the Abbasid Dynasty because the Muslims left the Quran and authentic Sunnah.

Listening To Deviant Groups Is Not Based On The Clear And Sound Intellect.

• Listening to deviant philosophies is only due to the intellect that has left the sharīʿah and has been attained and twisted based on whims and desires.
• Whoever says the sharīʿah of Muḥammad (صلى الله عليه وسلم) does not include intellectual proofs is an ignoramous with regards to the religion.
• Islām came to include al-ʿaql (the intellect) wa al-naql (the narrations based on textual proofs from Qur’ān and Sunnah.
• The Ashāʿirah said, ‘we are the people of the intellect and we understand the inner most details of the affairs.’
• The Ashāʿirah wanted to distinguish themselves from Ahl Al-Sunnah by naming themselves ‘Ahl Al-Ḥaqq’ because they knew that the Sunnah opposed their beliefs especially in terms of the Beautiful Names and Attributes of Allāh (سبحانه و تعالى).
• The Ashāʿirah claim that Ahl Al-Sunnah do not know anything about the sharīʿah except (الْأُمُوْر ظَوَاهِر) what is apparent, yet they (Al-Ashāʿirah) understand (الْأُمُوْر بَواطِن) the innermost details of the affairs.
• The Ashāʿirah fell into disputes with all the people of intellect that took the same methodology as them, like the Muʿtazilah, Al-Māturīdī.

All The People Of The Book Are In Agreement With Regards To The Perfect Attributes Of Allāh.

• The Jews believe that Allāh put the heavens on one finger, the earth on one finger, the seas on one finger and so on. This is the same belief as the Muslims.
• The Ashāʿirah rejected the evidences regarding the Attributes of Allāh, yet the Jews and Christians accepted them.
• The Ashāʿirah claim the human intellect cannot understand the Attributes of Allāh (سبحانه و تعالى) upon their apparent meaning, so they explained them in different ways.

The Ashāʿirah Accepted The Evidences Regarding Resurrection On Yawm Al-Qiyāmah.

• The Ashāʿirah said it is not possible for them to explain the narrations in the Quran and Sunnah regarding the resurrection in a different way, so they left them alone.
• The philosophers rejected the narrations regarding the Resurrection saying it is impossible for a man to change into dust after death.
• Allāh (سبحانه و تعالى) is All Knowing and He is able to do anything.
• Look at the Heavens and Earth and everything in them. Allāh brought them all together with one command.

The Ashāʿirah Have No Certainty Regarding Allāh Having A Physical Body.

• The Ashāʿirah are not Able to prove that Allāh (سبحانه و تعالى) is a physical body, nor are they able to prove that Allāh is not a physical body because they have never seen Allāh.
• The early scholars of The Ashāʿirah agreed that Allāh’s Attributes are directly connected to a physical body. Although they said this without any misinterpretation, without any negation, and without any similarities. Meaning they agreed that Allāh (سبحانه و تعالى) has a Face, Eyes, and Hands, without misinterpreting the meaning of these Attributes.
• The early Ashāʿirah scholars confirmed that Allāh is above the Throne and refuted anyone who opposed the Sunnah with regards to this belief.

The Ashāʿirah Misinterpreted The Resurrection And The Qudrá Of Allāh.

• The Ashāʿirah said the Resurrection can only be explained as the Qudrá (Power or Capability) of Allāh (سبحانه و تعالى).
• The Ashāʿirah are confused about the Qudrá of Allāh.

The Correct Interpretation Of The Qudrá Of Allāh.

• They claim that Allāh (سبحانه و تعالى) has no capabilities by Himself, and has no power of His own. Meaning, they claim Allāh is not able to speak, He is not able to come and go, or laugh, or to be angry or happy.
• Ahl Al-Sunnah refuted Al-Ashāʿirah, saying if Allāh is not able to come and go, how did He create the Heavens and Earth and everything else.
• These actions are Ṣifāt Al-Ikhtiyāriyyah, Allāh (سبحانه و تعالى) chooses to do them whenever He wills.
• In reality, to Allāh belongs all of the Qudrá (Capability), power and action. Allāh has a perfect Will, as well as perfect power. He does whatever He wants.
• The Ashāʿirah claim that the matters of the Qudrá of Allāh can never be executed unless they are connected to something new or something old, or if they are connected to something that Allāh is capable of doing.
• The Ashāʿirah claim that the Qudrá of Allāh has no effect fundamentally. This is like claiming that Allāhs Perfect Attributes have no effect that can show results. It is like saying the Perfect Attributes of Allāh (سبحانه و تعالى) do not even exist.
• When it comes to the Power, Might, Mercy and Qudrá of Allāh, then negating the results or effects of these actions, leads to the belief that Allāh is an entity that does not exist, since any entity that does not exist will not have Attributes that show results.
• The Ashāʿirah said the Qudrá of Allāh (سبحانه و تعالى) will not have an effect unless it is related or dependant on something else. This erroneous theory ascribes deficiency to Allāh. In reality Allāh’s Attributes, including His Qudrá, are self sufficient. They were with Allāh before anything else existed.
• The Ashāʿirah claim the Life of Allāh has no effect or connection to anything else, which makes it perfect. They tried to connect this to the Qudrá of Allāh.
• Ahl Al-Sunnah said the sharīʿah of Muḥammad (صلى الله عليه وسلم) that led the Ashāʿirah to accept the Resurrection and Recompense is the same sharīʿah that will lead them and any person to stay away from negating the perfect Attributes of Allāh (سبحانه و تعالى).

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Class 17 – [91:20mins] | [الدرس العاشر – [٩١:٢٠ دقيقة

Date: 24th Rabīʿ al-Thāni, 1444 AH (19th November, 2022 CE)  الرابع والعشرون من ربيع الثاني ١٤٤٤

Points Covered by The Shaykh:

• Ahlul-Sunnah wa Al-Jamāʿah and whoever has followed the manhaj of the pious predecessors (which is the safest path) are all upon one belief and one methodology, no matter what time or place they happen to be in.
• The difference between us (Ahlul-Sunnah) and the people of innovation, is that the people of desires rely on al-ʿaql al-hawā’ī – the intellect that is based on whims and desires. They do not rely on al-ʿaql al-ṣarīḥ – the sound, clear intellect that is on the fiṭrah. ā
• Al-ʿaql al-ṣarīḥ – the sound intellect will never contradict the sharīʿah of Allāh.
• Al-ʿaql al-kasbī – the intellect that is based on theories from philosophy, can have falsehood and or righteousness.
• Al-Ashāʿirah accepted evidences related Resurrection and Recompense but rejected the evidences related to the Perfect Attributes of Allāh (سبحانه و تعالى).
• The philosophers rejected the Resurrection and Recompense.
• Al-Ashāʿirah misinterpreted the Qudrá of Allāh.

The People Of Innovation Made The Intellect Equal To The Sharīʿah And The Way Of The Salaf.

• The people of whims and desires fell into extremism, haughtiness and pride.
• Al-Ashāʿirah differed with each other in so many of the Perfect Attributes of Allāh like Al-Qadr, Al-Wajh – the Face of Allāh (سبحانه و تعالى), The Eyes of Allāh and more, because each person relied on their intellect.
• The people of innovations say, ‘the path of the salaf is the safest, however the path of the khalaf is more knowledgeable, and more wise,’ which is completely false.

The Sharīʿah Contains Enough Evidence For The Resurrection, Recompense And Perfect Attributes.

• On the Day of Judgment a ‘caller’ will call the people. Allāh will command the caller to say, ‘oh broken bones, oh cut up pieces of human flesh all over the Earth! Allāh is commanding you to gather, so He can judge amongst you.’
• All the bones and human flesh will gather around the tailbone of the human being. Then it will rain upon the tailbone, and the tailbone will start to form the human being. The soul, flesh, blood, nerves and everything will return to how the human being was when he was alive.
• If Allāh (سبحانه و تعالى) wants everything to come back into existence out of nothingness, all He has to say to it is, ‘Be!’

Allāh’s Powerful Command Only Takes The Blink Of An Eye To Become Reality.

• (بالْبَصَر كَلَمْحٍ وَاحِدَةٌ إلَّا  أَمْرُنَآ  مَآ وَ)
• A powerful duʿā’ to let us know that Allāh (سبحانه و تعالى) is capable of everything.
• ‘Oh Allāh the One who destined the Decrees in the blink of an eye, take away all hardships in the blink of an eye. Make it easy for every believer that is going through hard times in the blink of an eye, suffice every poor believer in the blink of an eye, cure every sick believer in the blink of an eye, take away the sadness of the Muslims all over the Earth in the blink of an eye, Verily our Lord, You are capable of everything.’

Shaykh Al-Amadi Bin Ḥassan’s Principle Regarding Created Entities.

• Shaykh Al-Amadi Bin Ḥassan (رحمه الله) said, ‘every 2 created entities are established by themselves,’ meaning they exist on their own and are independent of other creatures.
• There are some general attributes that are shared amongst created entities. A human being moves, so does a bird. The life and existence of a human being and a bird have shared attributes or attributes that are in agreement with one another.
• There are specific attributes that are different from creature to creature. The world of a human is different to the world of a bird. Birds have wings, and humans have hands and so on.
• The attribute of life and existence is shared between all creatures.

The Only Similarity Between Allāh’s Existence And Other Creatures Is The Name.

• The description and attributes of these Names are totally different between Allāh (سبحانه و تعالى) and the creation from every perspective.
• The similarity in the name does not mean similarity in the description.
• Allāh exists and He caused all of His creation to exist. The creations existence is completely dependent on Allāh, the Self Sufficient. Their existence is completely different. The existence of Allāh is based on an unlimited time span (no beginning and no end), unlike the lifespan of mankind and the rest of creation.
• Allāh (سبحانه و تعالى) is Ever-Living and He gave life to all of creation. Their life has no similarity whatsoever.
• The beginning of the existence of creation is a Ṣifah Fiʿliyyah – a Perfect Attribute of Allāh with regards to His actions.
• This principle of Shaykh Al-Amadi Bin Ḥassan would have removed the false claims of Al-Ashāʿirah concerning the negation of Allāhs Perfect Names and Attributes.
• Each entity’s existence is different and so are its attributes.
• The difference between Allāh and His creation is in the kayfiyyah – how it is, and in the form, and the mithliyyah – the likeness or similarity.
• Does The Quran Speak About The Origins Of Life? Yes!

The Blessings Of This Life Can Never Be Compared To The Blessings Of Jannah.

• Allāh told us about Jannah and the blessings in it and its different fruits.
• In Paradise there are fruits and other things the eyes have never seen.
• The only similarity between the fruits on Earth and the fruits in Paradise is the name. The taste, texture, deliciousness, is completely different.
• Ibn ʿAbbās (رضى الله عنهما) said, all we know about the blessings in Paradise are the names. For example we will never know the reality of the ‘grapes’ in Paradise until we enter Paradise. We can only know that there will be grapes in the hereafter, after being exposed to grapes in this life.
• Allāh (سبحانه و تعالى) told us that the wine in this life will take your mind away. The wine in the hereafter is delicious for those who drink it and does not intoxicate nor cause headaches.
• In this world people drink alcohol to forget about their problems in this life. Instead of being content with what Allāh has given him, he tries to blow away all the blessings of Allāh (سبحانه و تعالى)!
• A person may pay $500 for 1 cup of alcohol that is hundreds of years old, just to take his mind away. Yet in Paradise there are rivers of wine flowing, as well as the pleasure and forgiveness from Allāh. Allāh will never be angry at them.
• If the blessings of this life cannot be compared to the blessings of Paradise, and they are both created things, then how can you try to comprehend how your Lord Almighty is and His Perfect Attributes when there is absolutely no comparison between Creator and His creation?
• Allāh (سبحانه و تعالى) is the most knowledgeable about Himself. Muḥammad (صلى الله عليه وسلم) was the most knowledgeable human being about Allāh. The ṣaḥābah (رضى الله عنهم) were the most knowledgeable of Allāh in this whole Ummah after Muḥammad (صلى الله عليه وسلم).
• It is not possible for Al-Ashāʿirah to have as little as what equals a nail clipping of knowledge in comparison to the ṣaḥābah (رضى الله عنهم).

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