The Greater Understanding

Shaykh Muhammad ibn Sâlih al-’Uthaymîn [1]

[1] Obligation upon the Worshippers

The obligation upon the servant with respect to the Dîn is to follow what Allâh said and what His Messenger Muhammad sallallâhu ’alayhi wa sallam said, and then the Rightly-Guided Khalîfahs (Successors) after him; from the Sahâbah (Companions) and those who followed them in goodness. And it is that Allâh sent Muhammad sallallâhu ’alayhi wa sallam with clear signs and the Guidance and obligated upon the whole of mankind to believe in him and follow him, both outwardly and inwardly, as Allâh - the Most High - said:

“O Mankind! Indeed, I am a Messenger of Allâh sent to you all. He to whom belongs the sovereignty of the heavens and of the earth. None has the right to be worshipped except Him, who grams lie and death So believe in Him and in His Messenger - the unlettered Prophet. It is those that believe in Allâh and His Word and follow it, they will be rightly-guided.” [2]

The Prophet sallallâhu ’alayhi wa sallam said:
“Hold fast to my Sunnah and the Sunnah of the Rihtly-Guided Khalîfahs after me, cling to it stubbornly. And beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is in the Fire.” [3]

The Rightly-Guided Khalîfahs are those who succeeded the Prophet sallallâhu ’alayhi wa sallam in both beneficial knowledge and righteous and correct actions; and the most deserving of mankind to be described with this description are the Companions - radiallâhu ’anhum. Indeed, Allâh chose them to keep companionship with His Prophet sallallâhu ’alayhi wa sallam, and to establish His Dîn and Allâh - the Most High - did not choose for His Prophet’s companionship - and He is the Most-Knowledgeable, the Most Wise - except those who were the most perfect in îmân (faith), the most intelligent, the strongest in action, the firmest in resolve and the most rightly guided in their way. So they are the most deserving of mankind to be followed after their Prophet sallallâhu ’alayhi wa sallam, as are the Scholars of the Dîn who followed them - those known for their guidance and correctness.

[2] Explaining the Truth Concerning the Fundamentals of the Dîn and its Details

The Message of the Prophet sallallâhu ’alayhi wa sallam comprises of two things, and they are:- beneficial knowledge and righteous actions, as Allâh - the Most High - said:

“It is He who has sent His Messenger with the Guidance and the Religion of Truth, that He may make it prevail over all other religions, even if the mushriks detest it.” [4]

So the Guidance is beneficial knowledge; and the Religion of Truth is righteous actions which comprises of purity and sincerity for Allâh and the following of His Messenger sallallâhu ’alayhi wa sallam. This beneficial knowledge includes every type of knowledge which contains good and benefit for this Ummah, both in its worldly affairs and its Hereafter. The first matter that enters into this is knowledge of Allâh’s Asmâ (Names), Sifât (Attributes) and Af’âl (Actions). Indeed, knowledge of this is the most beneficial knowledge, and it is the choicest part of the Divine Message, and it is the summation of the Prophetic call, through which the Dîn - whether sayings, actions or i’tiqâd (beliefs) - is established.

Because of this, it is impossible that the Prophet sallallâhu ’alayhi wa sallam would have neglected it or not clearly explained it in such a way as to remove all doubts and misconceptions. The impossibility of this can be shown from a number of angles:-

Firstly: That the message of the Prophet sallallâhu ’alayhi wa sallam comprises of light and guidance. Indeed, Allâh sent him as a bearer of good-tidings and a warner; and a caller to Allâh by His permission, and a shining lamp - so that he left his Ummah: “ ... upon clear evidence whose night is like its day. No one deviates from it except that he is destroyed.” [5] And the greatest of light and the most far-reaching and deeply-penetrating is that which comes about in the heart due to knowledge of Allâh, His Names, His Attributes and His Actions. So it must be the case that the Prophet sallallâhu ’alayhi wa sallam explained this matter thoroughly and completely.

Secondly: That the Prophet sallallâhu ’alayhi wa sallam taught his Ummah all that which they needed, from the affairs of the Dîn and the worldly-life. He even taught them the manners of eating, drinking, sitting, sleeping and other than that. Thus, Abû Dharr - radiallâhu ’anhu - said: “The Messenger was taken in death, and there was not a bird which spread its wings, except that he mentioned to us some knowledge about it.” [6] Thus, there is no doubt that knowledge concerning Allâh, His Names, Attributes and Actions enter into this general statement. Rather, it is the first matter which enters into it, due to the great need for it.

Thirdly: That îmân in Allâh - and in His Names, Attributes and Actions is the foundation of the Dîn and the summation of the da’wah (call) of the Messengers. It is the most obligatory and the most excellent matter which the heart can acquire and the intellect can reach. So how could it be possible for the Prophet sallallâhu ’alayhi wa sallam to neglect teaching it and explaining it - despite the fact that he used to teach those things which were lesser than it in importance and excellence?!

Fourthly: That the Prophet sallallâhu ’alayhi wa sallam is the most knowledgeable of the people about his Lord and he is the most sincere to the creation, and the most eloquent and clearest in explaining. So it is not possible - when the dire need for this knowledge existed - that he should abandon teaching the matters of îmân in Allâh, His Names and Attributes, or to leave it unclear and open to doubt.

Fifthly: That the Sahâbah - radiallâhu ’anhum - must have spoken out with the truth in this regard, otherwise it would mean that either they remained silent, or they said that which was false; and neither of the two is possible with regards to them. With regards to the impossibility of them remaining silent, then that is because their remaining silent could only be either due to them being ignorant of those Names and Attributes of Allâh - the Most High - which are obligatory, permissible or allowed for Him; or that this was done upon knowledge of this matter, but they hid this - and both of these are impossibilities.

With regards to the impossibility of ignorance, then it is impossible for any heart containing life and alertness, seeking knowledge and desirous of worship, except that its greatest desire should be to seek îmân in Allâh - the Most High - and knowledge of His Names and Attributes - realising this in both knowledge and i’tiqâd. Indeed, there is no doubt that the most preferred generation - the best of them being the Sahâbah - are those who reached the highest pinnacle in life of the heart, in love of good and in attaining beneficial knowledge - as the Prophet sallallâhu ’alayhi wa sallam said: “The best of mankind is my generation, then those who come after them, then those who come after them.” [7] This excellence includes excellence in all that draws one closer to Allâh, whether from sayings, actions or i’tiqâd (beliefs).

Then if we could accept that they were ignorant with regards this matter, then the ignorance of those coming after them would be even more certain; because knowledge of the Names and Attributes that should be affirmed for Allâh - the Most High - and that which is to be denied for Him, can only be learnt by way of Messengership, and they (i.e. the Sahâbah) are the link between the Messenger sallallâhu ’alayhi wa sallam and the Ummah. Thus, if this premise were to be accepted, then it would necessitate that there was no knowledge about this matter with anyone - and this is an impossibility.

With regards to the impossibility of their hiding the truth, then it is because every just person with intellect knows the condition of the Sahâbah - radiallâhu ’anhum - and their eagerness in spreading beneficial knowledge and conveying it to the Ummah. So it is not possible to attribute the hiding of the truth to them - especially with regards to the most obligatory matter, which is knowledge of Allâh, His Names and His Attributes. Then there are also a great deal of truthful words about this matter reported from them - which are well-known to those who seek and search after them.

With regards to the impossibility of their speaking falsely, then that is understood from two angles:-

[i] That it is not possible for false speech to be supported by an authentic proof, and it is well-known that the Sahâbah - radiallâhu ’anhum - were the furthest of people from saying things not supported by an authentic proof - particularly with regards to îmân in Allâh - the Most High - and matters relating to the Hidden Unseen. So they are the people who are most fitting to follow the saying of Allâh - the Most High:

“And do not pursue that of which you have no knowledge.” [8]

And His saying:

“Say: Indeed what my Lord has forbidden me are shameful deeds, whether open or secret, and sin and transgression without right, and associating partners with Allâh in that which He has sent down no authority, and to speak about Allâh without knowledge.” [9]

[ii] That false sayings have as their origin either ignorance of the truth, or wishing to misguide the creation; and both of these are impossible with regards the Sahâbah - radiallâhu ’anhum ...

So when it is clear that the Sahâbah - radiallâhu ’anhum - must have been speaking the truth, then they must have been speaking it either from their own intellect, or through the Revelation. The first, however, is impossible, since the intellect cannot reach the details of those perfect Attributes which must be affirmed for Allâh. Therefore, the second has to be the case, which is: that they learnt this knowledge through the Messengership of the Prophet sallallâhu ’alayhi wa sallam, which then means that the Prophet sallallâhu ’alayhi wa sallam had explained the truth with regards to the Names and the Attributes of Allâh - and this is what we were seeking to affirm.

[3] The Path of Ahlus-Sunnah with regards to Allâh’s Names and Attributes

Ahlus-Sunnah wal-Jamâ’ah: they are those who unite upon accepting the Sunnah of the Prophet sallallâhu ’alayhi wa
sallam and acting by it outwardly and inwardly - whether in their sayings, actions or i’tiqâd (beliefs). Their way with regards to the Names and Attributes of Allâh is as follows:

Firstly: Ithbât (affirmation): It is to affirm for Allâh what He affirms for Himself in His Book, or upon the tongue of His Messenger sallallâhu ’alayhi wa sallam, without tahrîf (distorting the text), without ta’tîl (denying those Names and Attributes affirmed in the Revelation), without takyîf (asking how the Attributes are) and without tamthîl (resembling Allâh to His creation).

Secondly: Nafî (negation): So their way is to negate from Allâh what Allâh has negated from Himself in His Book, or upon the tongue of His Messenger sallallâhu ’alayhi wa sallam, whilst firmly believing that its fully-perfect opposite is confirmed for Allâh - Most High.

Thirdly: With regards to that where there is neither negation nor affirmation reported, and about which the people disagree - such as jism (body), heiz (extent), jihah (direction), and the like - then their way in regards to this is to withhold with respect to its wording, they neither affirm it nor negate it, since nothing is reported about that. With regards to the meaning, then they seek further clarification about what is meant. So if what is intended by such wording is something false, something Allâh is to be declared free from, then they reject it. However, if something true is intended by it; something which is not incorrect for Allâh, then they accept it [and the correct Sharî’ah terminology, which is to be found in the text, is to be made clear; and one should call for its usage in place of the vague and newly-introduced wording].

This way is the obligatory way, and it is the middle saying between the people of ta’tîl ( those who deny the Attributes of Allâh) and the people of tamthîl ( those who resemble Allâh’s Attributes to that of the creation). This obligation is proven both by al-‘aql (the intellect) and as-sam’a (the text):

With regards to the intellect, then this is proven by the fact that speaking in detail about what is obligatory, what is permissible and what is not correct for Allâh - the Most High - then this cannot be known except by the text. Thus it is obligatory to follow the text in this regard: affirming what it affirms, negating what it negates and remaining silent when it is silent.

As regards to the textual evidences: then from its proof are the sayings of Allâh - the Most High:

“To Allâh belong all the Most Beautiful Names. So call upon Him with them, and leave the company of those who deny them. They will be requited for what they used to do.” [Sûrah A’râf 7:180]

“There is nothing like Him, and He is the all-Hearing, all-Seeing.” [ Sûrah Shûrâ 42: 11]

“Do not pursue that of which you have no knowledge.” [Sûrah al-Isrâ 17:36]

So the first Âyah shows the obligation of affirming, without tahrîf (manipulative distortion) and without ta’tîl (denial) - since both of these are from ilhâd (deviation).

The second Âyah shows the obligation of denying any tamthîl (likeness and resemblance).

The third Âyah shows the obligation of denying takyîf ( asking how), and also the obligation of remaining silent and halting with regard to where there is neither a&nation nor negation reported. And all the Attributes which are affirmed for Allâh, then they are Attributes of perfection - for which He is to be praised and extolled - containing no deficiencies in any form or way. Thus, all the most perfect Attributes are confirmed for Allâh - the Most High - in the most perfect way.

Thus, Attributes which are deficient and which negate Allâh’s essential perfection are denied by Allâh for Himself. Indeed, all attributes of imperfection are inapplicable to Allâh - the Most High - due to His necessary perfection. And that which Allâh denies for Himself, then what is intended is a denial of that particular attribute which has been negated, whilst affirming its perfect opposite. This is because denial alone does not indicate perfection, unless it includes affirming a praiseworthy attribute. Indeed, mere denial may be due to reasons of weakness, which is a deficiency - as the poet said:

“His tribe, due to weakness, do not breach any covenant;
Nor do they oppress the people in the slightest.”

Or the reason could be incapacity, and that would not necessitate praise, just as if someone were to say: the wall does not commit oppression.

So when this is clear we say: From that which Allâh has denied for Himself is oppression. What is meant by this is a denial that Allâh oppresses, whilst also affirming the perfect opposite, which is Allâh’s perfect justice. Likewise, He denied for Himself weariness. So what is intended is a denial of fatigue, whilst also affirming its prefect opposite - which is perfect strength and full ability. Similar is the case with all that Allâh has denied for Himself - and Allâh knows best. [To be continued and concluded in the next issue - if Allâh wills].

References

1. Fathu Rabbal-Bariyyah bi Talkhîsil-Hamawiyyah (pp.7-37), slightly edited. A biography of the Shaykh can be found on p.21/ft.#l.
2 . Sûrah al-A’râf 7:158
3. Sahîh: Related by Ahmad in his Mumad(4/126) and Abû Dâwûd in his Sunan (no.4607), from al-‘Irbâd ibn Sâriyah radiallâhu ’anhu. It was authenticated by al-Hâfidh Ibn Hajr in Takhrîj Ahâdîth Mukhtasar Ibnul-Hâjib (1/137).
4. Sûrah as-Saff 61:9
5. Sahîh: Related by Ahmad (4/126), Ibn Mâjah (no.43) and others, from al-‘Irbâd radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in as-Sahîhah (no.937).
6. Related by Ahmad(5/153), at-Tiyâlasî (no.479) and at-Tabarânî in al-Kabîr (no.1647) and its isnâd is sahîh.
7. Related by al-Bukhârî (no.2652) and Muslim (no.2533), from Ibn Mas’ûd radiallâhu ’anhu.
8. Sûrah al-Isrâ 17:36
9. Sûrah al-A’râf 7:33