Suhaib Webb – The Masses Creed 16 God In Islam (Part Five)

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.