Zakaullah Saleem – S03 E04 Aqeedah AllahS Names And Attributes Pt 2

AI: Summary ©
The speakers discuss the negative attributes of Islam, including negative language use and negative attributes of the Prophet. They emphasize the importance of affirming the attributes of Islam, including the use of "has" and "has not" in context, and the importance of affirming the attributes of Islam. The speakers also discuss the shackles of Islam and how they can be used to "assure" others.
AI: Summary ©
In the name of Allah, Most Gracious, Most
Merciful.
All praise is due to Allah, Lord of
the worlds.
And to the righteous.
And peace and blessings be upon His noble
Messenger.
And upon his family and companions, all of
them.
Next.
Last week we began the topic of the
names of Allah SWT and the attributes of
Allah SWT.
And we mentioned some of the principles related
to the names of Allah SWT.
And we mentioned that the names of Allah
SWT are Tawqeefi.
And the names of Allah SWT are not
limited to any number.
And all of Allah SWT names are beautiful.
And then we also mentioned the permissibility or
impermissibility of naming someone with Allah's names.
To what extent it is permissible and what
is not permissible.
And also what you mentioned is that the
deviation in the names of Allah SWT is
not permissible.
The deviation in the names of Allah SWT
is impermissible.
It is prohibited.
Today we are going to talk about the
second part which is the attributes of Allah
SWT.
The attributes of Allah SWT and the principles
related to the attributes of Allah SWT.
When it comes to the attributes of Allah
SWT, first and foremost if you remember we
mentioned the names of Allah SWT.
That every name of Allah SWT contains an
attribute.
Every name of Allah SWT refers to an
attribute of Allah SWT such as the name
of As-Samee' or hearing.
So it refers to the power of Allah
SWT of hearing.
Al-Aleem, all-knowing.
So the attribute of Allah in this name
is the knowledge.
We attribute knowledge to Allah SWT.
Al-Qadeer, when we say Al-Qadeer we
attribute Qudra and the power to Allah SWT.
Al-Baseer, all-seeing.
When we say Al-Baseer, we attribute the
power of seeing to Allah SWT.
And we also mentioned that anything that is
attributed to Allah SWT, it is also known
as the attribute of Allah.
Such as the hands of Allah SWT, the
eyes of Allah SWT.
As Allah SWT has used these words for
himself in the Quran.
And the Prophet SAW has also attributed these
things to Allah SWT.
So the same principles apply to the attributes
of Allah SWT also.
But there are some additional principles with regards
to the attributes of Allah SWT.
And those additional attributes or those additional principles
include that the attributes of Allah SWT, as
we said all the names of Allah SWT
are beautiful.
The same way the attributes of Allah SWT
are also beautiful.
When we say beautiful, it means that the
attributes of Allah SWT are perfect in every
single manner.
The attributes of Allah are perfect in every
single manner.
So there is no deficiency or negativity in
the attributes of Allah SWT.
Because Allah SWT himself is perfect.
And anything and everything that is attributed to
Him is also perfect.
This is what Allah says, To Allah belong
the most beautiful names.
And as we said, every name is the
attribute of Allah SWT also.
That is why it is not permissible to
attribute to Allah SWT anything that is negative.
Anything that is negative.
But sometimes we find in the Quran that
Allah SWT himself has used certain words for
himself.
If we were to use those words out
of context, generally they are seen as negative
phrases.
For example, Allah says in the Quran with
regards to the Munafiqeen, Allah says, Verily
the Munafiqeen, the hypocrites, they try to deceive
Allah.
But in reality Allah is deceiving them.
Deception is something that is not good.
It is always negative.
But Allah SWT has used the word Khadi
'uhum for himself.
Likewise, Allah says about the enemies of Islam,
Allah says, They plot against Allah SWT's religion
and against the slaves of Allah, the believers.
And Allah plots as well.
Plotting is always seen as negative.
But Allah SWT has used those words for
himself.
So this is also an attribute of Allah.
Anything that we attribute to Allah falls within
the category of Sifat.
This is the Sifat of Allah.
Allah SWT himself said, And He is their
deceiver.
And they plot and Allah plots.
And Allah is the best of plotters.
Allah is the best of the plotters, those
who plot.
Allah is the best amongst them all.
But the principle here is that we use
these kind of attributes for Allah SWT in
that specific context.
And it is not permissible to take these
words and these phrases out of context.
And you say that Allah himself called himself
Khadi'uhum.
Khadi' You cannot say that one of the
names of Allah is Khadi' Khadi' literally means
deceiver.
You can't say that Allah is Khadi'un.
Rather, it has to be used in that
specific context.
In that specific context.
This is the attribute of Allah.
That is why none of the scholars have
said that one of the names of Allah
is Khadi' It can't be because it is
seen negative.
But Allah SWT replied them back in that
manner.
Because they tried to deceive Allah.
Allah replied them that they tried to deceive
Allah.
But in reality they are deceiving themselves.
And Allah has made them that they deceive
themselves.
And they don't even realize it.
As Allah said in another ayah in Surah
Al-Baqarah They try to deceive Allah and
the believers.
But in reality they are deceiving themselves without
even realizing.
So Allah is the one who has made
them feel that they are deceiving the believers.
But in reality they are deceiving themselves.
So this is what Allah SWT means in
that ayah.
So the principle is that anything that is
apparently considered negative cannot be attributed to Allah.
Unless Allah SWT has used it for himself
in a specific context then we can use
it.
Otherwise we cannot attribute such thing to Allah
SWT.
Also there are other attributes of Allah SWT.
That as we said last week again with
regards to the names of Allah.
There are some names of Allah SWT that
can be used for the creation of Allah.
Particularly the words that Allah SWT has used
for himself and for his slaves.
These type of words can be used for
other than Allah SWT.
Because we find evidence for them in the
Quran or in the hadith of Rasulullah SAW.
But there are other names of Allah that
are impermissible to be used for the creation
of Allah.
Such as Ar-Rahman, Al-Mutakabbir, Al-Qahhar
or Ar-Rab.
These words are specifically for Allah SWT.
The same principle applies to the attributes of
Allah SWT.
The attributes of Allah, the attributes that indicate
the perfection or might.
They are for Allah SWT only.
For example, Allah SWT does not forget.
As Allah says in the Quran My Lord
never forgets.
But can we attribute, can we call, can
we say, can we attribute this attribute to
anyone other than Allah SWT?
We ask the brother, please go to the
lobby area.
You are disturbing the whole lesson.
That brother.
Can you help him go there inshallah?
Okay.
So, Allah SWT, one of the attributes of
Allah is Adamun Nisyan.
That Allah does not forget.
But does anyone amongst the creation of Allah
SWT has the ability?
No one.
No one at all.
Without an exception.
Including the best of the creation of Allah.
Our Prophet SAW.
The Prophet SAW used to forget sometimes.
You find in a Hadith that the Prophet
SAW at one occasion, he led Salatul Zuhur
or Salatul Asr only two rakat.
Instead of four, he led only two.
And then he left the Masjid.
When he left the Masjid, the companion, they
stayed in the Masjid.
And no one had the courage or even
the ability to approach the Prophet SAW and
ask him.
There was only one companion who stood up.
And he called the Prophet SAW from his
back and said, He raised his hands like
this.
And he was tall and his hands were
tall and his arms were tall as well.
So the Prophet SAW at that point called
him, A person of two hands.
Obviously everyone has two hands.
But he called him, And the Prophet SAW,
when he said to the Prophet SAW, Did
you forget?
Oh, the Salat has been shortened by Allah
SWT.
The Prophet SAW said, None of these.
He said, no, if this is the case,
then I'm sure you have forgotten, O Messenger
of Allah.
The Prophet SAW said, what happened?
He said, O Messenger of Allah, you led
only two rakaat.
The Prophet SAW came back into the Masjid.
And he asked the companions.
He asked those companions who were waiting in
the Masjid, Has Zulyadain said the truth?
What he's saying is correct.
They said, yes, O Messenger of Allah.
Yeah, you led only two rakaat.
Then the Prophet SAW led another two rakaat.
And then he made two sajdah to sahaf.
And then after that, he addressed the companion.
He said, He said, I'm a human being
like you.
I forget the way you forget.
Whenever I forget, you should remind me.
So if Muhammad Rasool Allah Sallallahu Alaihi Wasallam
is not free from from Nisyan and from
forgetfulness, then who else can be free?
It is only Allah.
Okay, but Allah Subhan, these attributes of Allah
are perfect.
And no one can be called that such
person or so and so never forgets.
Likewise, when it comes to the attributes of
Allah, Same as what we said last week.
Amongst the names of Allah are certain names
that are praiseworthy for Allah.
But for creation of Allah, they are blameworthy.
Such as the word you mentioned last week.
Does anyone remember?
One of the beautiful names of Allah is
Al-Mutakabbir.
Can you call someone Al-Mutakabbir?
No, Al-Mutakabbir for the creation means arrogant.
For this is something that is negative.
But for Allah Subhanahu Wa Ta'ala, Al
-Mutakabbir is the perfection.
Is the name of perfection.
Likewise, the Sifat of Allah Dhul-Jalal Al
-Ikram.
There are Sifat of Allah that are seen
as the Sifat and the attributes of perfection
for Allah.
But for human being, they are not the
signs of perfection.
Rather, they are seen deficiencies.
As part of deficiency or the shortcoming of
deficiency.
For example, having no child.
A couple got married and they have no
children.
For number of years.
May Allah Subhanahu Wa Ta'ala bless every
couple with righteous children.
Those who do not have child and they
have been married for 10, 15, 20 and
some even for 50, 60 years.
Is a sign of perfection?
No.
This is a sign of imperfection for human
being.
But this is a sign of perfection for
Allah.
For Allah, it is an attribute of perfection.
Every single attribute of Allah is the attribute
of perfection.
Allah has no sibling.
Allah has no brother, no sister, no wife,
no father, no mother.
All of this is a sign of his
perfection.
And these attributes cannot be found to anyone.
Cannot be ascribed to anyone other than Allah
Dhul-Jalal Al-Ikram.
Likewise, if a person suffers from the illness
of sleeplessness.
Sleeplessness is a disease.
It is an illness.
But for Allah Subhanahu Wa Ta'ala, it
is a sign of perfection.
As Allah says in Ayatul Kursi So, the
point is that everything that is attributed to
Allah, it is perfect.
Every attribute of Allah Subhanahu Wa Ta'ala
is perfect.
And even those attributes that are ascribed to
Allah Subhanahu Wa Ta'ala for human being.
They are signs of imperfection.
But for Allah, they are signs of perfection.
Okay.
Another attribute or another principle with regards to
the attributes of Allah Subhanahu Wa Ta'ala.
Is that the attribute of Allah Dhul-Jalal
Al-Ikram are his own attributes.
And this is something unique about Allah Dhul
-Jalal Al-Ikram.
Everything that is attributed to Allah, it is
his own.
That is known as Zatiyyah.
Anything that is attributed to us, it is
not our own.
They are Wahabiyyah.
They are no Wahabiyyah.
Wahab means given, granted.
Granted by Allah Subhanahu Wa Ta'ala.
Anything that we have in this dunya, it
is granted by Allah Dhul-Jalal Al-Ikram.
Our ability of seeing, hearing, talking, whatever.
Whatever we have in this dunya, it is
granted by Allah Subhanahu Wa Ta'ala.
But the attributes of Allah, when we say
Allah is Samee' Allah is Baseer, Allah is
Alim.
Anything that we attribute of Allah, we attribute
to Allah Subhanahu Wa Ta'ala.
It is his own attribute and no one
has given Allah Dhul-Jalal Al-Ikram anything.
Likewise, every attribute of Allah Subhanahu Wa Ta
'ala has no limit.
Or in other words, we have no ability,
no authority to describe them in perfect manner.
And they have no limit.
For example, when we say Allah is Samee'
Allah is All-Hearing, All-Seeing.
Does it have any limit?
No.
When we say Insaan or human being is
Samee' He is Hearing, the hearing of a
human being is limited.
I cannot hear what is being talked about
or someone is talking in the car park.
I can't hear.
I cannot see anything beyond a barrier.
But is there any barrier for Allah Subhanahu
Wa Ta'ala?
Is there any limit?
No.
Allah is Hearing, Allah is Seeing, Allah is
Knowledge, Allah is Mercy, Allah is Power.
Everything has no limit.
So the attributes of Allah Subhanahu Wa Ta
'ala have no limit.
And we cannot restrict them to any particular
place or time.
Allah Subhanahu Wa Ta'ala's attributes are his
own.
And they are not restricted to any place
or to any time.
Another principle with regards to the attributes of
Allah Subhanahu Wa Ta'ala is that the
attributes of Allah Dhul Jalal Ikram that are
for him Subhanahu Wa Ta'ala only, those
attributes cannot be ascribed to anyone other than
Allah.
Particularly the attributes that Allah Subhanahu Wa Ta
'ala has highlighted in the Quran that these
are the attributes of Allah Dhul Jalal Ikram.
For example, the attribute of Allah Subhanahu Wa
Ta'ala, one of the attributes of Allah
is that Allah is Al-Ghaffar, Al-Ghafoor.
He is the one who forgives the sins.
Allah says in the Quran, Who has the
ability, who has the authority or power to
forgive the sins of others except Allah Dhul
Jalal Ikram.
So the principle here is that these attributes
are solely and purely for Allah Dhul Jalal
Ikram and such attributes cannot be ascribed to
anyone other than Allah Dhul Jalal Ikram.
Likewise, having complete and perfect knowledge of everything,
this is something that is attributed to Allah
Dhul Jalal Ikram only.
As Allah says, Saying no one has the
knowledge of the unseen in the heavens or
on this earth except Allah Dhul Jalal Ikram.
Meaning if we were to ascribe these attributes
to other than Allah, then it will be
seen or considered as a form of shirk.
If you say that so and so has
the power to forgive your sins, as the
Christians believe, then it is a form of
shirk.
If you say so and so has the
power or has the ability to have the
knowledge of the unseen or so and so,
the prophets, the angels or the saint or
righteous or pious people, they have, they also
have the knowledge of the unseen, then it
is a shirk with Allah Subhanahu Wa Ta
'ala.
So these kind of attributes, although a human
being, they have knowledge.
Although the human being, they have the ability
to forgive one another.
But when we forgive one another, it does
not mean that we have the ability of
forgiving other sins.
Rather, when we forgive each other, we forgive
from our part only.
Okay, someone has wronged you, for example, someone
has wronged you.
You may forgive them.
But does it mean that Allah has also
forgiven them?
Or you have forgiven, if you have forgiven,
does it guarantee that Allah has also forgiven
their sins?
No, there is no guarantee.
You have forgiven from your part.
But the forgiveness of Allah Subhanahu Wa Ta
'ala is beyond any limit.
من يغفر الذنوب إلا الله So these kind
of attributes can be ascribed to Allah Subhanahu
Wa Ta'ala only and they cannot be
ascribed to other than Allah Dhul Jalali Wal
Ikram.
Likewise, another example of this kind of attribute
is the guidance.
Guidance, we usually say the guidance is in
the hands of Allah Subhanahu Wa Ta'ala.
Allah guides whomsoever He wills.
من يهده الله فلا مضللا ومن يضلل فلا
هديلا Whoever Allah Subhanahu Wa Ta'ala guides,
no one can misguide.
And whoever is misguided by Allah, no one
can guide him.
But we find in the Quran that Allah
used the word guidance for His Nabi as
well.
Allah says O Prophet, you guide people towards
the straight path.
But here, although the word guidance is used
for others and we also guide each other
on certain things but our guidance is limited
to our ability.
But the guidance of Allah Subhanahu Wa Ta
'ala is not restricted to any limit.
And also when it comes to the guidance
that is ascribed to Allah Subhanahu Wa Ta
'ala, the guidance for which we beg Allah
in every single rakah of our Salah by
saying O Allah, guide us towards the straight
path.
That guidance is only in Allah's hand.
Even when we try to guide someone towards
the religion of Allah, towards the Tawhid of
Allah, we advise them actually.
We help them to come to this path.
But to change the heart and to make
the person accept the truth and to embrace
the religion of Islam, that is only in
the hands of Allah Subhanahu Wa Ta'ala.
That is why Allah said to his Nabi
in the Quran You cannot guide whomsoever you
love, O Muhammad Sallallahu Alaihi Wasallam Rather Allah
guides whomsoever He wills.
So you should not be misinterpreting these attributes
of Allah Subhanahu Wa Ta'ala.
The reason I'm highlighting all these attributes of
Allah is that there are people out there
who say that look, Allah has used the
word Hidayah for Himself and Allah said to
His Nabi that Nabi also guides.
So we seek guidance, we call upon the
Prophet Sallallahu Alaihi Wasallam and we ask him
to guide us.
Rather you ask Allah.
So this is the difference between the guidance
of a human being and the guidance of
Allah Dhul Jalali Wal Ikram.
Likewise, when we say to those who call
upon other than Allah Subhanahu Wa Ta'ala
amongst the Muslims, when we say to them
no one should be called upon other than
Allah Subhanahu Wa Ta'ala because Allah Subhanahu
Wa Ta'ala is the one who can
help.
No one else can help you.
We're not saying every single rakah of our
Salah Allah, you alone we worship and you
alone we seek assistance or we call for
help.
People say, do we not help each other?
Then the Prophet Sallallahu Alaihi Wasallam say Allah
Subhanahu Wa Ta'ala continues helping His slave
as long as He is helping His brother.
So we also help.
So when we can help each other, so
what's wrong with asking for each other for
help, asking each other for help?
And then after that, what's wrong with asking
those who have passed away for their help?
The point here is that when it comes
to the attributes of Allah Subhanahu Wa Ta
'ala, the attributes of Allah are not limited
to any, there is no limit for the
attributes of Allah.
For human being, there is limit.
What is the limit here?
That we can help each other as long
as we are alive, we have the life
of this dunya.
As soon as someone passes away, they cannot
help you.
And at that time, asking them for help
would be considered as an act of shirk.
Likewise, we help each other in those matters
that are within our capacity, within our power
and ability.
If you call upon someone who is living,
he is alive, but you ask them to
give you and help you in something that
is beyond their capacity, beyond their ability, beyond
their human capacity, then it will be considered
as shirk.
For example, you go to someone that you
consider he is righteous and pious, and you
ask them, and you beg and you stand
before them, you beg them, can you please
give me a child?
I am married for these many years, I
don't have a child, can you give me
a child?
This is an act of shirk, because no
one has the ability to grant anyone a
child.
It is only Allah subhanahu wa ta'ala.
So that kind of assistance and help is
attributed to Allah subhanahu wa ta'ala, only
and it cannot be attributed to other than
Allah Dhul Jalal Ikram.
Another principle with regards to the attributes of
Allah, the attributes of Allah Dhul Jalal Ikram
are of two types.
They are called Thubutiyyah and Salbiyyah.
Thubutiyyah means the attributes of affirmation, you affirm
something for Allah.
And Salbiyyah is that the attributes of negation,
you negate certain things from Allah.
For example, as Allah says in the Quran
in Ayatul Kursi, No slumber, no sleep overtakes
Allah subhanahu wa ta'ala.
There's no one equal to Allah Dhul Jalal
Ikram.
Things like this.
So you negate certain things from Allah subhanahu
wa ta'ala.
So there are attributes that you affirm for
Allah, you confirm and affirm for Allah, and
there are attributes that you negate from Allah
subhanahu wa ta'ala.
With regards to the affirmation, the principle is
that you affirm for Allah only whatever Allah
has affirmed for himself or whatever Rasulullah Sallallahu
Alaihi Wasallam has affirmed for Allah Dhul Jalal
Ikram.
And then the principle is whatever Allah has
affirmed for himself and the Prophet Sallallahu Alaihi
Wasallam has affirmed for Allah Dhul Jalal Ikram,
you accept it as it is.
With the literal linguistic meaning, without twisting the
meaning or without saying it is metaphor, it
is not real.
For example, Allah says in the Quran, On
the day of judgment, your Lord will come.
What has been attributed to Allah?
Coming.
To affirm that Allah subhanahu wa ta'ala
comes.
Allah will come.
How?
We cannot say.
We don't know.
We have no knowledge.
We have no ability.
We have no authority.
Rasulullah Sallallahu Alaihi Wasallam says, Allah subhanahu wa
ta'ala descends to the lowest heaven every
single night.
How?
We do not know.
If we cannot describe it, does it mean
we reject it?
No.
We have to affirm it.
We have to establish it.
We have to affirm it.
And we need to believe in it the
way Allah subhanahu wa ta'ala has mentioned
and the way the Prophet Sallallahu Alaihi Wasallam
has mentioned for Allah Dhul Jalal Ikram.
Rasulullah Sallallahu Alaihi Wasallam said, The
hearts of people are in between the two
fingers of Allah Dhul Jalal Ikram.
Two fingers of Allah.
So the Prophet Sallallahu Alaihi Wasallam ascribed fingers
to Allah Dhul Jalal Ikram.
Does it mean the fingers of Allah are
like my finger or your finger?
No one can say this.
Can we describe that?
We cannot.
If we cannot describe that, it means we
reject.
We say no.
We shouldn't be saying that Allah has finger.
No.
We have to affirm.
Why?
Because the Prophet Sallallahu Alaihi Wasallam has affirmed.
Likewise, the things that Rasulullah Sallallahu Alaihi Wasallam
has negated from Allah subhanahu wa ta'ala
or Allah subhanahu wa ta'ala himself has
negated from himself, we have to negate.
And again, we do not go beyond that.
For example, Allah says, لا يضل ربي ولا
ينسى Musa Alaihi Salatu Wasalam when Firaun said
to Musa, مَن رَبُّكُمَ يَا مُوسَى؟
Who is your Lord?
Give me the introduction of your Lord.
Musa Alaihi Salatu Wasalam said, رَبُّنَا الَّذِي أَعْطَى
كُلَّ شَيْنِ خَلْقَهُ ثُمَّ هَدَى And then after
he said, قَالَ عِلْمُ حَيْنْدَ رَبِّي فِي كِتَابِ
لا يَضِلُّ رَبِّي وَلَا يَنْسَى My Lord does
not go wrong.
No, he forgets.
So, Musa Alaihi Salatu Wasalam negated, negated from
Allah subhanahu wa ta'ala two things here.
Going wrong or forgetting.
And this is what Allah has mentioned in
the Quran.
Does it mean that it opens a door
for us to start negating so many other
things from Allah in our words?
For example, just for example, can you say
that Allah does not have a job?
Allah does not work?
No.
You can't use these kind of statements.
You can't use.
You affirm for Allah, only whatever Allah has
affirmed for himself.
Only what Rasulullah Sallallahu Alaihi Wasallam has affirmed
for Allah.
That is why we say to those who
object to our belief, when we say that
we believe in the attributes of Allah subhanahu
wa ta'ala, the way Allah has described
himself in the Quran or the Prophet Sallallahu
Alaihi Wasallam and whatever Allah has attributed to
himself, we must believe in it.
Allah has hands.
Allah has fingers.
Allah subhanahu wa ta'ala has Qadam and
foot.
Allah has eye.
But does it mean that we are giving
body to Allah?
Those who object to us, they do not
understand our principle.
Our principle is that we affirm for Allah
only what Allah has affirmed for himself.
We do not go beyond that.
And we have no authority to do this
and we have no ability to describe it.
The same way, whatever Allah has negated for
himself or Rasulullah Sallallahu Alaihi Wasallam has negated
for Allah, we have to accept that and
we do not go beyond that.
Most of the attributes of Allah subhanahu wa
ta'ala are the attributes of affirmation anyway.
But there are certain attributes that are known
as attributes of negation.
For example, Rasulullah Sallallahu Alaihi Wasallam said, The
Dajjal, when he would come out, he will
have only one eye and he will claim
that he is your Lord.
Then the Prophet Sallallahu Alaihi Wasallam said, Beware.
Beware.
Your Lord is not one-eyed.
So the Prophet Sallallahu Alaihi Wasallam negated that
from Allah subhanahu wa ta'ala.
So this is the principle.
Rasulullah Sallallahu Alaihi Wasallam said to his companions,
Take upon yourself of performing righteous deeds as
much as you can easily cope with.
Do not overburden yourself.
Why?
Allah is not going to get bored or
tired by giving reward, by rewarding you, by
granting reward to you.
Rather, you are the ones who will get
tired.
Do not overburden yourself.
So in this hadith, the Prophet Sallallahu Alaihi
Wasallam said, Allah does not get tired.
This is an attribute of negation.
Something that has been negated from Allah.
So we negate from Allah, in our words,
only whatever Allah has negated from himself or
Rasulullah Sallallahu Alaihi Wasallam has negated from Allah
Dhul Jalal Iwil Ikram.
And lastly, the attribute of Allah subhanahu wa
ta'ala, the attributes of Allah Dhul Jalal
Ikram, as same as what we said last
week, it is not permissible to deviate in
the names of Allah, the same way it
is not permissible to deviate in the attributes
of Allah Dhul Jalal Ikram.
And when it comes to attributes of Allah,
for example, as we just mentioned some of
the ayaat and the hadiths of Rasulullah Sallallahu
Alaihi Wasallam, Allah subhanahu wa ta'ala says,
Yadullah, Allah's hand.
Something that has been attributed to Allah.
Allah himself attributed hand to himself.
You have to accept and it is not
permissible to deviate from its linguistic and literal
meaning.
Allah says, Leave those who deviate, those who
do ilhad in the names of Allah.
And the ilhad, the deviation in the names
of Allah or in the attributes of Allah
is when you try to distort the meaning
or change or twist the meanings of the
names of Allah or the attributes of Allah
Dhul Jalal Iwil Ikram.
And if we were to stick to these
principles, then, bi-idhnillah, our aqeedah will be
safe and secure and upright.
May Allah subhanahu wa ta'ala give us
tawfiq and ability.
And as I mentioned previously, one of the
best books that you can study in this
particular topic is the book that is written
by Shaykh Allama Muhammad bin Salih Al-Uthaymeen,
Ar-Rahimahullah.
It is in Arabic and it is translated
into English as well.
In Arabic, the name is I think, Al
-Sama'ullah Al-Muthla.
The exemplary names and the attributes of Allah
subhanahu wa ta'ala.
So it is very comprehensive and detailed book.
Anyone who is interested to go into the
further details of this topic, it is advised
that you study that book.
May Allah subhanahu wa ta'ala increase us
all in our knowledge.
Do you have any questions?
No?
Alhamdulillah.
Okay.