an-Nooniyyah: Tape 8

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Madhabs (opinions) on The Speech of Allah (the Most High)

1-some said it is created, separate from Allah (the Most High)

2-some said it is uncreated, but part of Allah but we have the meaning from Him (the Most High)

3-His words are part of the Dhat (essence) of Allah (the Most High) but He said them in eternity (Azal). This means, He (the Most High) didn't say them when it was revealed - there is no Hadath for Him. Each letter is not seperate from the other.

4-uncreated from the Dhat of Allah (the Most High) - belief of Ahl as-Sunnah

The belief of Ahl as-Sunnah and response to the above:

-His speech is from His Attributes, from His Essence, uncreated. He speaks whenever He wants in a manner that befits His Majesty.

-Making speech created is liked Wajdah al-Wujood, no difference between creator and creator and all speech is created and one with creation.

-If his speech is created then who sent the message?

-If His speech is created then all words, of animals and humans, is the Kalam of Allah

Belief of the early "creatists" 

-The Mu’tazilah say his Names and Attributes are separate from Him, He created them and placed it into seperate entities.

Response:

-This is worse than those who said Allah is three

 -there is a difference between Amr and Khalq. This is similar to the difference between Khaliq and Makhlooq

-Difference between the one who creates and commands and those created and commanded

-The Amr comes after Khalq

 And Allah Knows best

an-Nooniyyah: Tape 7

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Is Wujood the existence of something or is it different to Haqiqah to something?

TN: the people of Tafwid say its different in order to make Tafwid of the Names and Attributes of Allah by claiming affirmation would necessitate Tashbeeh/Tamtheel etc.

Answer: it’s the same.

But the meaning of Wujood and Haqiqah of that thing differs to the way it is perceived (Wujood adh-Dhin).

Therefore, we affirm without asking 'how?'

TN NOTE: those who deduce based on philosophy (and science) want to know the meaning and existence of all things even if they are from the unseen. The above answer would suffice as a response to both.

Ahl al-Eman take the signs and leave the unseen without asking 'how?' (i.e how is said object of the unseen or how did the seen come about)

Ultimately, both parties (the people of Eman and Tafwid) have a belief and faith in unseen; either based on Yaqeen or Dhunn (theory).

-J'ad Bin Dirham al-Kursani 

He was the teacher of Jahm and was slaughtered on the day of Eid by Khalid Bin Abdullah al-Qusari al-Bajali, who was the mayor of Kufah for Abdul-Malik Bin Marwan.

-Ibn al-Qayyim states that 500 scholars were in agreement that the Jahmiyyah were Kuffar when they arose.

And Allah Knows best

an-Nooniyyah: Tape 6

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-Ibadah needs to have love and humility

The lesser of these for Allah then the more for the Dunya will create a weaker Eman accordingly and the greater the submission to the Dunya.

-The greater the worship to Him based on love and humility, the more it will increase with seeking the Akhirah (the opposite to the characteristic mentioned above).

Refutation to the Concept of al-Kalam an-Nafsi:

-Affirming what Allah affirms for Himself doesn’t have to resemble creation.

-One word can have different meanings (Wujood Ath-Thini etc.) therefore, affirming "Speech" to Allah is different to speech of the creation by its very definition.

And Allah Knows best

an-Nooniyyah: Tape 5

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-Ibn Sina said everything is Allah.

-Ibn Sabaeen said what we see is an aspect of Allah, so not total Hulool as He is greater. 

Response:

If Allah is inside his creation: 

-Either He can be split into parts, or

-He himself is not alone and there is more than one divine entity.

Both of these are Shirk as it defies Tawhid. 

Both of these are Naqs and not Kamal. 

-They reject Khabr Wahid because it needs something from Hiss to accept it.

TN: Today people are doing the same with the science and Aql

Ahl as-Sunnah's position on Khabr Wahid in Aqidah:

-He always speaks the truth and has sent a Prophet who always speaks the truth also.

-The truth can't be divided, i.e. he speak the truth sometimes and not.

-It is not the way of Ummah as we are the Ummah of Sanad – if it is Sahih then this is what we accept without stipulating a Qareenah of Hawas and Aql being needed.

And Allah Knows best.

an-Nooniyyah: Tape 4

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-Ahl as-Sunnah affirm Istawala BUT in Mulk not in direction.

Istawla to mean Istiwa is wrong because:

-There is no linguistic connection (Tarkeebi) between the two.

-Allah has Istawla over all creation, not just Ursh.

-If He has Istawla over Ursh then THUMMA is used, it means he didn’t have strength over it always; somebody else have control over it?

-THUMMA also means is an action, it can only used with Fi’l.

-Affirming Istiwa over His Ursh shows difference between creator and creation:

Allah cant be divided into part truth and part false and His dominion doesn’t leave Him,

and He doesn’t need to be in His dominion to control it. The reason why Ursh is used is to highlight His exclusion from creation because He's not even connected to the highest and Most Majestic.

Benefit in debating:

In issues of disagreement, you will be one of the three:

-Agree with the opposition = you will fall into misguidance

-You refrain = this shows your ignorance

-You disagree = you remain firm and establish the truth

ALL OF THIS HAS AN IMPACT ON THE OPPONENT ALSO, EITHER HE WILL BE SATISFIED WITH YOU AGREEING OR HAPPY WITH YOUR IGNORANCE: this will then influence the debate and acceptance of arguments (which is the objective).

THEREFORE THE SHARIA WANTS US TO BE FREE FROM THE FIRST TWO AND UPHOLD THE RELIGION (third result).

And Allah Knows best.

an-Nooniyyah: Tape 3

Follow @AhleDhikr -Making Ta’teel involves making Tashbeeh over something which is presumed to be better.

E.g Allah doesn’t Speak because of Tashbeeh with something that has power to speak from the creation.

E.g He is not over His Ursh because of Tasbeeh over something who had free-will and rose over something else from the creation.

-The Mu’tazilah say Allah wasn’t able but then became able - in order to get away from eternal regression.

Meaning, they say He was always Able then there is no beginning point of creation and the loop of creation continues with no beginning.

Response:

1. If you say Allah is unable - this is a deficiency.

2. If you say His inability is perfection, then Allah has freed Himself from this in various places. 

3. If He did an action after inability this is deficiency also, because you are saying He wasn’t able before or didn’t have Ilm or Decree or power over it before.

4. If you say He was unable and then became able then this has no cause and is idleness in reality, because you are presuming He wasn’t always al-Khaliq.

And Allah Knows best.

an-Nooniyyah: Tape 1 & 2

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-Ninety-nine names are left open like Layla al-Qadr, so you don’t know which one it is that will elevate you.

-The schools of deviation are still relevant with new sects today taking over from them today.

-Studying a topic shows veneration for the topic and the one you are talking about; this veneration will then venerate you. Based on this, the best of all is the Ilm of Tawhid.

-Allah says:

 "And strive hard in Allah's Cause as you ought to strive"

Ibn al-Qayyim said, "This is a Makkan Surah, thus cant mean that the word Jihad here means fighting alone."

And Allah Knows best.

Benefits from an-Nooniyyah of Ibn al-Qayyim with Comments from Ibn al-Uthaymin

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﷽

Praise be to Allah and may the Peace and Blessings of Allah be upon His Slave and Messenger.

The topic:

There is no doubt that the Ummah is indebted to Allah, the Most High, and the guidance He has given it. This continues throughout the ages and is placed into the hearts and works of the scholars. 

Two of those scholars who have become a household name - tantamount to their Ikhlas, knowledge, wisdom and piety are Ibn al-Qayyim and Ibn al-Uthaymeen.

This tab will display benefits taken from a poetry in Aqidah and Methodology of Ahl as-Sunnah authored by Ibn al-Qayyim which is known as "al-Kafiyah as-Shafiyah fi al-Intisar lil Firqah am-Najiyah" (A Comprehensive Work in Supporting the Victorious Group). It is also known as as-Nooniyyah (the rhyme is based on the letter ن) and is a poem which exceeds 5000 lines!

Shaykh Muhammad al-Uthaymin went through the whole text giving many benefits which are the foundation of our religion, some of which having an impact in the contemporary life of the Muslim and misconceptions they are challenged with dealing with until this very day.

What will be posted are benefits that I have recorded for myself and have sufficed with mentioning only those benefits that I haven't stored elsewhere. At times, the language may make sense to a reader who has studied Aqidah before but not for others. With this, there are many benefits that are present in the work which is not mentioned in my notes. Also, at times the notes which will be displayed here are a summary of chapters and points and paraphrased for personal benefit. 

I ask Allah to make this beneficial for Islam and the Muslims and that He elevates the status of the two Shaykhs in their Barzakh and the Hereafter. 

،،،والله المستعان وعليه التكلان