Suhaib Webb – An Introduction to Aqida alAqida alTauhidiya of alDardir (Part Three)
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The speakers discuss Sunni Theology and the opposition of Allah Subhanahu Wa Ta'ala to creation. They emphasize the importance of manhood and stop the infighting over " infighting over some of these things" to build the community. The sharia's position is discussed, as well as the importance of understanding the verses in the Prophet's declaration and giving lenses to understand them. The concept of Allah's Texts is not something that can be measured, but rather something that is in the material world. The concept of Al Munq repor's attributes, which could or could not happen in our relationship with God, is discussed, along with the concept of a hilaaf among Ahzik Sunra' Parts.
AI: Summary ©
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