Suhaib Webb – The Masses Creed 16 God In Islam (Part Five)
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We are now talking about the 20 obligations
due to Allah based on the text you
see right here. The master's creed. A lot
of people asking where can I get this
text? Well, soon atsuheweb.com.
We'll have a launch page. You can go
there, enter your email address, give us an
evaluation form back on the course. We'll send
you the actual mutton, the actual text itself
free. And then in
the summer, I plan to release Insha Allah
the actual larger,
explanation of this book which will have a
lot more information than we've covered here that
would be great for Islamic Schools, high schools,
excellent for people that are homeschooling their children,
great for MSA Halakas and of course self
study or teaching a class,
introducing Islamic theology to converts
or whoever,
and I hope inshallah will be blessed, make
do offer inshallah. So it will be released
soon, atsuhebab.com.
We really need your feedback. We need your
evaluation on how we can improve this content
as we continue to go through it, inshallah.
So last time we began talking about the
qualities due to God, right, Aqlan, right? That
are, the intellectual
outcome of thinking about what God should be,
right? From the point of what am I
gonna worship
and then supporting that if you will with
Sharia evidences. And we talked about why scholars
did that is to really buttress
the the mind from
going beyond its limits and at the same
time to create a respect for Sharia,
religion and faith. So you marry the 2
together. We see early scholars were brilliant in
doing this. In an age where religion is
tended
to be viewed as hyper irrational. It's important
to know how classical Muslim scholars dealt with
this. So we talked about what's
called sifaat and nafs, his existence. The opposite
will be Al Adam.
He doesn't exist so that's 2 obligations, 1
to affirm, 1 to deny. Qadimun, he has
no beginning.
And we said this begins the 2nd set
of, of attributes or qualities, excuse me, called
sifata salvia.
The negative
attributes mean that the opposite of these
is also an obligation to deny. So qedem,
of course, he has no beginning. Its opposite
would be birth, alwilada.
He has no ending. Its opposite would be
what? Will be will be death.
So those are called
and that takes us now into the next
quality that we appoint to God based on
logic and based on scripture. Right? We we
we hold as due to God intellectually
and scripturally and that is
so the line says,
meaning Allah exists, he has no beginning, no
ending and he completely differs from his creation.
The word actually means to be in opposition
to something,
right? But it's a word which implies 2
things, I could be in complete opposition to
you or I may be partially
in opposition to you. So the Sheikh he
says Allah is in opposition to his creation
and then he adds this word
meaning completely.
So that touches on the crux of tawhid
for Muslims
that we believe that Allah Subhanahu Wa Ta'ala
has no tashbih
and tanfil.
I want you to remember these two words,
tashbih
and.
In in Arabic, they're very clear,
but sometimes people get them confused as well.
The word,
means
to be
partially
like something,
Shiva.
So
you and I may be equal in height,
but our color is different.
You and I may be white, but I'm
tall. You're short.
Actually means to be
completely like something else.
So when he said that Allah is mukhadifunil
khalk, that means that there is no tashbih,
there's no partial similarity to God or tamfil
complete likeness of God. Now that's why this
verse is awesome right here.
Allah Subhanahu Wa Ta'ala says,
Allah says there is nothing like
His likeness. That's a better translation, right? I
translated it in front of you as like
remotely like him. But I want you to
understand something that letter calf
means like,
and that word,
means
absolutely like.
Just put a because of
space.
So this means partially like, this means absolute.
So if I say
it means like I'm
somewhat like that person but not completely.
When I say
that means
I'm absolutely like him. So now we see
the evidence for what I just talked about,
partial likeness,
absolute likeness completely denied to creation when it
comes to God. Because look, that calf in
the verse is called Ziyada, Imam Al Haramain,
a great great theologian,
great jurist in the Sheff, Imadhab,
the teacher of the Imam Al Ghazari. He
says that, you know, this calf is called
Ziyada.
It's used to show emphasis meaning there is
nothing
partially like him
or completely like him. So there's no like
like His likeness.
See the meaning else of the verse carries
a very strong meaning. And there's another verse
that all of you've memorized which really encapsulates
that verse.
Now when we say in opposition to creation,
that really means in 3 areas. Number 1,
in his essence, Allah is not one of
3, his essence wasn't born, his essence will
not die. Our essence was created. It evolved.
We have
lived and we will die. 2nd, in his
actions like Allah knows and we know, but
there's no intersectionality between our knowledge and his
knowledge. His knowledge is transcendent, is superior. And
the last in his attributes, Allah is forgiving,
We're forgiving, but our forgiveness
is not complete or perfect to pure where
his is. So you can see again the
idea of
is to affirm
God's transcendence.
It has no beginning, it has no ending,
he is in opposition to his creation
partially and completely as they are completely
unable to be like him in any way
shape or form, and that touches on 3
areas.
Essence,
actions and attributes.
And that really is the crux of Tawhid
from the point of knowledge, right?
So this is a really really super important
quality of Allah
that we wanna put in our mind and
always remind ourselves
whatever happens, whatever was was we get from
satan.
Allah subhanahu wa ta'ala is in complete opposition
to his creation.