Suhaib Webb – An Introduction to Aqida alAqida alTauhidiya of alDardir (Part Three)

Assalamu

alaikum.

Welcome back to a bare bones basic breakdown

of a simple

approach towards

Sunni Theology. Alhamdulillahi rabbalamin. There has been traditionally

three approaches towards Sunni Theology

and this is the majority, the mainstream Mifu

will approach.

The other being of course,

the Maatoridi which also is a large segment

of the Sunni community. Their imam is Abu

Masur Al Maatoridi who died you know many

years ago Rahimullah like centuries ago. And then

of course Ahlul Hadith or Ahlul Athar of

course and their imam is Sayna Imam Ahmad

Muhambal

Alhambal.

And one of the reasons I'm doing this

is

number 1 to expose ourselves to kind of

a different approach.

Number 2, man, we need to stop all

this infighting over some of these things. We

can certainly argue and debate,

on issues,

but you know, what what is it really

doing to build the community?

Fa'awiaskallatalibilafi

insha'Allah.

It doesn't mean that I don't have my

own positions of course I do

But I hope, as I get older, a

little bit wiser and less dumber,

I will be able to

articulate those positions in a much more responsible

way.

May Allah forgive us all. The Sheikh he

says

right? He says these are

qualities, the 20 qualities that we've been talking

about so far.

Talked about the first one

is called

then the 5 after that, no beginning to

1, oneness,

right, are called

and then the next 7 are called Ma'an,

right, life,

knowledge,

authority,

will,

hearing, seeing, speaking.

And then after that the next 7 are

called Matanoeia.

Matanoeia.

And now he

he applies these concepts

to certain kind of theological

discussions that help us formulate how we understand

our relationship with Allah Subhanahu Wa Ta'ala in

the temporary world.

He says Fahuwa

Subhanahu Wa Ta'ala

Wajibul

Wajud

what does that mean because without Allah's existence

there's no other existence.

There's something beyond matter that created matter.

And the interesting

position of this school is that it combines

the Sharia

with what the mind has to accept

so that it strengthens the Huja.

Maybe somebody says, Where's the evidence for this?

Look in Sultan Al A'am,

Sayedna Ibrahim

Alaihi Salatu Salaam

who uses the stars, the moon, and the

sun

as evidences

to show

humanity,

to show his people

the reality of Huduth,

right? The reality of something having a beginning

and an ending,

something is always in flux.

To show them that these things can be

God, these things that you worship.

So he's not just quoting

his suhuf,

he's also using the world around

his community

to prove

that Allah Subhanahu Wa Ta'ala exists and that

he is transcendent beyond creation.

So Allah Subhanahu Wa Ta'ala says,

like look into yourselves

there are signs in there for you.

So

the one who has no beginning and no

ending.

This is really the crux of Tawhid now

in Islam that Allah Subhanahu Wa Ta'ala in

his essence

is in opposition

to all creation.

And that's now going to take on certain

discussions,

that we find amongst theologians,

amongst Ahlus Sunnah.

Allah subhanahu wa ta'ala does not have a

body physical body

because to say that Allah Subhanahu Wa Ta'ala

was is contained in anything would then

make him part of creation.

Subhanahu wa ta'ala.

Doesn't take on like width or distance.

He's not described as being in a place

because again in a place or at a

place

is physical measurement

that will make

something hadith.

He's not described as being like you know

yesterday, today, tomorrow restricted

to a certain time or place.

Not to the right

nor the left

nor behind

Or in front. But maybe somebody will ask

like in the Quran we find verses that

seem to imply like

your Lord came,

folk, he's above.

We find Hadith of the Prophet

that describe Allah descending

every night,

descriptions of hands

smiling and so on and so forth. These

are called Sifat Khabariya.

And here we learn something very important that

in

traditional setting.

I like I don't like the word traditional,

the mainstream setting or the normative setting of

Islam.

Aqidah is taught before tafsir.

Aqidah is taught before

Quran and Sunnah.

Why? Because Aqeedah gives you the lenses to

understand those texts.

So if you think about Muhala Fathul Al

Hawadith,

Allah Subhanahu Wa Ta'ala is in opposition to

created things and you come across these verses

or these ahadith,

how are you then going to understand them?

You're going to understand that there is obviously

metaphor happening here. That there's something going on,

that it's impossible

it's impossible for you to

interpret this literally.

There was a group of people that

who interpreted these things literally and they actually

believe like God had a human body.

They actually killed, they murdered Sayyidina Imam Al

Razi

Ar

Razi But Sunni theologians

across the board

took these kind of texts and understood them

within the lens of Allah's transcendence.

So

If

I

believe

my memory is correct.

Allahu

Akbar.

So

Allahu Akbar. So he mentioned that in this

important line in Jawhar Tawhid that when it

comes to these kind of attributes of God

that you have one of 2 options.

1 is to interpret them

in a way that preserves his transcendence and

that is the methodology

of the majority of Sunni theologians.

The other is tafwid to suspend the meaning,

meaning only Allah knows the reality but to

affirm that of course it is not like

creation.

Alhamdulillah

there's no need to fight and argue about

these things.

It's like people are trying to go to

the same

destination

but they took 2 different highways or they

took 2 different means of transportation, but they

arrive at the same destination. Here the same

thing, they arrive at affirming Allah Subhanu wa

Ta'ala's transcendence.

1

and the other

Then the Shaykh he continues

and he says

Allah is absolutely independent.

1 in his essence.

Meaning last 1 of

3

My memory is not quite where it used

to be but Allah says to the Christians

Allah Subhanahu Wa Ta'ala says to the Christians

don't say trinity. Allah's essence is not something

that can be divided because when something is

divided it becomes material, it becomes something that

is in the material world.

Well, Sifatihi

and his attributes Allah knows but nothing knows

like Allah,

Allah forgives, nothing can forgive like Allah.

Wa'afaaalihi

and his actions providing

provisions,

nothing can

come close

to providing the way that Allah Subhanahu Wa

Ta'ala provides.

Knowing all things,

what was

and what will be

and what wasn't

and he wills all things that happen

and appear and occur

in our universe.

And what doesn't?

And this the sheikh doesn't touch on it

but Imam Masinosi does and Imam

Sayyidina Nasafi does, which means that

good, evil, pain, suffering, happiness

from Allah Subhanahu Wa Ta'ala.

The Sheykh, he didn't really talk about what's

called Al Munqinat. Al Munqinat

are those things

Sayna,

Alakani in Jawaharlat Tawhid says that what's called

is so we talked about what we have

to believe about God, what we have to

deny about God, the opposite of the 20,

and then there's something called al mumkinet. Al

mumkinet

are those things that could or could not

happen

in our relationship with God.

So say the Imam Adar dear he says

Those things that could or could not happen

in our lives.

Allah is the one who has sole control

over all those things.

Right, Sayyidina

Alakani,

he says, you know that Allah Subhanahu Wa

Ta'ala it is probable anything that's mumkin

in our relationship with him and later on

he says

for example, the provisions he provides someone who

becomes rich.

That's probable someone could be rich, someone could

be poor,

right? Someone could be tall, someone could be

short, you could get in this grad school,

not get in this grad school, have kids,

not have kids, This is called al mumkina.

Most people have problems with mumkina.

SubhanAllah.

Saydna imam

sahib

right, that Allah Subhanahu Wa Ta'ala

it's probable that he could or not do

something from the mumkinet

and that mumkinet when he does something, we

understand it to be from like his fadl,

his blessings.

When something difficult happens in our life we

understand it to be from his adal, his

justice. So good is seen generally

in the light of Allah's blessings.

So Allah Subhanahu Wa Ta'ala says,

That you being a prophet and you learning

is from the Fadl of Allah.

On the other side of

it, His justice.

So difficulties, hardships, pain, suffering,

I see it through the lens

of Divine Justice. We ask Allah

I talk about the more in Aqidatawam,

not so much here SubhanAllah.

Nothing and all these things that have been

mentioned,

but specifically now the mumkinet,

nothing shares with him.

Nothing is an associate or a partner of

his in any of that.

He hears all things that exist.

Is understood

and he sees all things that exist.

The

Allah Subhanahu Wa Ta'ala speaks with a speech

which is

predates creation and time,

halas

ancient,

which is

transcends

a voice

or letters. There's a hilaaf amongst Ahlus Sunnah

about this the Hanabi'lah,

we don't need to talk about this now

but the general position is that Allah Subhanu

wa Ta'ala speaks but not with a voice

or with letters. Why? Because a voice is

something that can be measured, letters are something

that contains something.

So Allah Subhanahu Wa

Ta'ala We're

gonna

Subhanahu wa ta'ala. We're gonna stop here Insha

Allah. Next time we're going to talk about

the prophets

and then what are called as Samayat