In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: Is it permissible to pray behind the one who says that Allah is in every place?

📝 The answer:

The one who says that Allah is everywhere is a heretic, because this speech is in opposition with the evidences for the affirmation of the attribute of highness for Allah جل وعلا and they are many mass transmitted evidences. Evidences that no human can restrict or count, in the Book of Allah and the Sunnah of the Messenger of Allah (ﷺ), that which proves the Highness of Allah جل وعلا

So his rejection of these evidences, if it wasn’t for allegorical interpretation, he would be a disbeliever, however due to the mistake of allegorical interpretation, the scholars deemed them to be heretics only. So this person is a heretic, and if there is no other clear cut kufr (disbelief) with him other than this speech, then the prayer behind him is correct.

And if he is able to find another Masjid, where the one who leads is a man from Ahluh-Sunnah, then this is better for him than to pray behind such a man. However, if the Masjid of Ahluh-Sunnah is far from you, then it is permissible to pray behind this heretic, and his heresy is upon him, as long as he is from the Muslims.

And All Perfect Praise with Love and Veneration is Exclusively for Allah.

Original Fatwa:
https://t.me/ibnhezam/15031

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: Is there a criterion for affirming the names of Allah the Most High? And why is there differing between the people of knowledge regarding some of the names from the aspect of affirming and negating?

📝 The answer:

The correct method for affirming Allah the Most High’s beautiful names is that its wording comes in the Qur’an, or the Sunnah of Allah’s Messenger (ﷺ), and the wording that comes is in the form of a name, not by way of mentioning an action or an attribute. And this is because a name is not derived from every attribute, nor is a name derived from every action, as is the principle when it comes to Allah’s beautiful names. Rather it is the attributes and actions of Allah جل وعلا which are derived from the name.

And due to this differing arose, as some of the people of knowledge didn’t apprehend this. They even affirmed the beautiful names derived from actions and attributes, and the one who treads this path is forced to affirm names that no one preceded him in. and as for the one who only affirms some of them, and leaves of some, then he has not remained consistent upon the principle.

And the correct method is the one which was determined by ibn al-Qayyim رحمة الله تعالى عليه in his book ‘badaai’ al-fawaaid’ whereby he said that which means:
‘That verily it is the name that attributes and actions are derived from.’

So according to this we don’t affirm a name from the beautiful names of Allah except if it comes by way of being named, and in the form of a name in the texts of the Qur’an and the Sunnah, and not in the context of an attribute or an action. This is the difference.

Having said that we do not negate that which consists of a characteristic which has been established, so we do not negate it’s right of being a name, except if affirming the name necessitates that it is not by way of being from the beautiful names, such as some attributes that are not befitting to derive names from them, as Allah described the names as being beautiful.

For example, the attribute of wanting. Allah is not to be called ‘the wanter’, because the definition of ‘the wanter’ is categorised into good and bad. ‘The wanter’ of good and ‘the wanter’ of evil. And Allah is not to be named ‘the doer’ and from His characteristics is to do, and Allah جل وعلا is not to be named ‘the willer’, and from his attributes is to will. And He is also not to be named with that which can be divided into completeness and deficiency, such as ‘the speaker’.

Having said this, we do not negate the names whose characteristics have been established, and we do not affirm them except if there comes evidence indicating towards it, so we remain quiet with regards to it except if is not regarded to be from the beautiful names, in which case we do negate as we previously discussed. And Allah knows best.


Original Fatwa:
https://t.me/ibnhezam/15317

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_iman_in_Allah
#Fatwas_on_iman_in_ the_names_and_attributes
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“And they say: "The Most Gracious has begotten a son. Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son to the Most Gracious. But it is not suitable for the Most Gracious that He should beget a son.”

So mentioning of this lie, by Allah is heavy, very heavy, however we are mentioning it in order to negate it, exalted is Allah from it.

﴿مَا اتَّخَذَ اللهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلا بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللهِ عَمَّا يَصِفُونَ﴾ [المؤمنون: ٩١]

"No son did Allah beget, nor is there any ilah (deity) along with Him. (If there had been many deities), then each deity would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!"

Original Fatwa:
https://t.me/ibnhezam/15402

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_iman_in_Allah
#Fatwas_on_iman_in_the_names_and_attributes

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

Some people negate the attribute of descending and they say: if Allah (عز وجل) descends to the heavens in the last third of the night as you mention, then he is always descended, because the last third of the night differs all over the world?

📝 The answer:

This is a bizarre doubt. We do not say: ‘Allah leaves His throne’ for them to say that He remains in the heavens. Rather we say that the attribute of Highness is established and inseparable from Allah, it does not separate from Allah not even for a blink of an eye. And that the descension does not negate His Highness, and does not negate His Rising above the Throne, for verily it is a descension that we do not know nature off, and it is not like the descension of the creation. The descension of the creation necessitates leaving and unoccupying a place, and occupying another place, and the previous place becomes above him after descending from it, this is all with regards to the creation.

So this speech is uttered by someone who has understood from the attribute as one would understand it with respect to the creation, and this speech is falsehood, and it is not permissible to utter such speech.

So it is obligatory upon us to believe that Allah (سبحانه وتعالى) is risen above His throne, and the attribute of Highness is unseperable from Him, and that His Descension does not negate that, however we do not know its nature.

Original Fatwa:
https://t.me/ibnhezam/15478

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_iman_in_Allah
#Fatwas_on_iman_in_the_names_and_attributes

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

What is the answer for the one who says that it is not Allah who descends to the heavens during the last third of the night, rather it is His Mercy or some of the Angels?

📝 The answer:

This is a distortion of the prophetic hadith which has come in the two Saheehs, on the authroty of Abu Hurayrah (رضي الله عنه) that the Prophet (ﷺ) said:
(يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ: مَنْ يَدْعُونِي، فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ، مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ)
“Our Rabb who is Blessed and Exalted descends every night to the lowest heaven when two-thirds of the night have passed and says, “Who supplicates me so that I may answer him? Who asks of me so that I may give to him? Who asks my forgiveness so that I may forgive him?”

So His speech:
(مَنْ ذَا الَّذِي يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ)
“Who is there to beg forgiveness from Me so that I forgive him?”
An Angel does not say this. This is the Speech of Allah.

(مَنْ ذَا الَّذِي يَدْعُونِي فَأَسْتَجِيبَ لَهُ، مَنْ ذَا الَّذِي يَسْأَلُنِي فَأُعْطِيَهُ)
“who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him?”
This speech is not possible to be said by anyone except Allah (جل وعلا).

Also in refutation of them: the Angels descend by the command of Allah at different times, and not specific to the last third of the night.

Also: no one from the Salaf (pious predecessors) said such a thing. They are not able to comeforth with a single text from the Prophet (ﷺ), nor from the companions (رضوان الله عليهم) that they said: an Angel from the Angels descends. Did they not comprehend that which the Salaf comprehended?

The Salaf approached the Ayaat of Allah’s attributes and understood the apparent meanings of it, and they did not distort, nor did they change it. So sufficient for us in underatnading is the understanding of the Salaf. We affirm the attributes as Allah has affirmed them for Himself.

They cannot come with a single text from the Prophet (ﷺ), nor from the companions (رضوان الله عليهم) where they distorted the evidences, and that the intent is the descension of an Angel from the Angels. Rather it is the Descension of our Rabb (جل وعلا) in a manner that befits His Majesty, and we do not know of its nature.

And Mercy and Command do not say:
“من يستغفرني فأغفر له”
“Who is there to beg forgiveness from Me so that I forgive him?”

Also, Command and Mercy descend to the world. Allah’s Command and Allah’s Mercy is not restricted to the heavens only.

Similarly, the Angels descend to the world, and in different times, and Allah’s Command and Allah’s Mercy also descend in different times, so this is a distortion of the evidences.

And if this distortion was good, we would have been preceeded in it by the companions (رضوان الله عليهم) free be they from distortion and changing. However, if the intent was not the apparent meaning, the Messenger of Allah (ﷺ) would have clarified it, and the companions of the Messenger of Allah would have clarified it.

Original Fatwa:
https://t.me/ibnhezam/15476

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In the Name of Allah, the Entirely Gracious, the Exclusively Merciful

📩Question:

Is 'The Curer' from the beautiful names of Allah, and what is the evidence?

📝 The answer:

It has come in the Musnad of al-Imam Ahmad (رحمه الله) from the hadith of Abu Rimthah (رضي الله عنه) that he said to the Prophet ﷺ:
أرني هذا الذي بظهرك؛ فإني رجل طبيب.
"Show me what is on your back, for verily I am a physician"
He ﷺ said:
(الله الطبيب، بل أنت رجل رقيق، طبيبها الذي خلقها)
"You are only a soother. It's Curer is He who created it"
And it is an authentic hadith according to the criteria of al-Imam Muslim. So it is established in this hadith that The Physician is a name Allah تعالى

And if its used for Allah then it is in a way that befits His Majesty and Perfectness. And if it's used for the creation then it includes his incapability and weakness.

So when it comes to the attributes that the son of Adam is described with, from the attributes of Allah, then it includes the incapability of the son of Adam and his weakness.

And the attributes of Allah befit His Majesty and Perfectness.
{ليس كمثله شيء وهو السميع البصير}
"There is nothing like Him, and He is the All Hearing, All Seeing".


Original Fatwa:
https://t.me/ibnhezam/15488

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_iman_in_Allah
#Fatwas_on_iman_in_the_names_and_attributes

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: Allah (سبحانه وتعالى) says:
{وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ}
“they were plotting and Allah too was plotting; and Allah is the Best of those who plot.” Does this prove that plotting is from the attributes of Allah?

📝 The answer:

Yes, plotting is an attribute from the attributes of Allah (جل وعلا) however upon you is to restrict. So you say that He plots with those who deserve to be plotted against. He plots against the disbelievers, hypocrites and transgressors.

Allah (تعالى) says:
{وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ}
“they were plotting and Allah too was plotting; and Allah is the Best of those who plot.”

You restrict it as it is in the Ayah
{وَاللَّهُ خَيْرُ الْمَاكِرِينَ}
"Allah is the Best of those who plot.”
Whereby you say “Allah is attributed with being the best of plotters”. So the plotting of Allah is the best of plotting. If you restrict it as it is in the Ayah then it is good, and there is no need to then add: “against the disbelievers or hypocrites” because He (جل وعلا) plots against those who are deserving to be plotted against. So if you say (the best of plotters) then there is no need to restrict it to being against the disbelievers, hypocrites and transgressors and the likes of this.

Original Fatwa:
https://t.me/ibnhezam/16152

#Fatwas_on_aqeedah_and_tawheed
#Fatwas_on_iman_in_Allah
#Fatwas_on_iman_in_the_names_and_attributes

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