Posts Tagged ‘cease’

Kaana, when used with Allah’s Names, is an affirmation

August 15, 2013

From the points of benefit that Shaikh Uthaymeen mentioned in his tafseer of verse (4:1) are1:


التحذير من مخالفة الله عزّ وجل، وتؤخذ من

قوله تعالى: { {إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} }، ومن

آمن بأن الله رقيب عليه فسوف يحذر

من مخالفة الله عزّ وجل.

ويؤخذ من هذه الآية: إثبات اسم الرقيب لله عزّ وجل

ولا يراد بهذه الآية معناها الزمني؛ لأنه لو

أريد بها المعنى الزمني؛ لكانت الرقابة

قد مضت، ولكنه يراد بها تحقيق اتصاف الموصوف

بالصفة التي كانت خبراً في هذه الجملة، فالمراد هنا

تحقيق أن الله رقيب علينا، وكذلك قوله

تعالى: {{وَكَانَ اللَّهُ غَفُورًا رَحِيمًا}} [النساء: 96] ، ليس المراد

أنه كان فزال، بل المراد تحقيق اتصافه بالمغفرة والرحمة

The warning (people) from opposing Allah, Exalted and Lofty is He, taken from His, The Most High’s, statement: “Indeed Allah is ever Raqeeb (Watcher) over you”.

Whoever believes that Allah is Raqeeb over him will be cautious of opposing Allah, Exalted and Lofty is He.

And (another benefit) taken from this verse is:

Affirming the name “Ar-Raqeeb” for Allah, ‘Azza wa Jall.

And it is not intended in this verse for the meaning to be (restricted to) a certain time (i.e. kaana in this verse does NOT mean: “He was…”).  Because if what was intended by the meaning was a (certain) time, then the Riqaabah (watchfulness) would have passed already.  However, what is meant by it is affirming the description of the one being described using the sifah (characteristic, attribute) which is the khabar (predicate) in this sentence2. So what is intended is affirmation that Allah is Raqeeb over us. And similar to that is His, The Most High’s, statement:

وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And Allah is Oft-Forgiving, The Bestower of Mercy” (4:96)

The intention is not that He was (like that) and then He stopped (being like that).  Rather, the intention is affirmation of His being described with forgiveness and mercy

(end of that quote)

Shaikh Uthaymeen said in his excellent book:

  القواعد المثلى في صفات الله وأسمائه الحسنى

Lofty Principles Concerning the Beautiful Names and Attributes of Allaah

القاعدة الخامسة:

الصفات الثبوتية تنقسم إلى قسمين:

ذاتية وفعلية:

فالذابية: هي التي لم يزل ولا يزال متصفاً بها

كالعلم والقدرة والسمع والبصر والعِزَّة

والحِكْمَة والعلو والعَظَمة

ومنها الصفات الخبرية كالوجه واليدين والعينين3

The Fifth Principle Concerning Allaah’s Attributes

    1. They Can Be Divided Into Two Kinds – Permanent, Continuous Attributes and Chosen Actions

Allah’s affirmed Attributes might either be permanent Attributes that He is always described with, or Actions that He performs when He likes.

His permanent Attributes ( الصفات الذاتية ), as-sifaat ath-thaatiyyah, are those He never ceases to be described with, like having Knowledge, Power, Hearing, Sight, Honor, Wisdom, Highness, amd Greatmess.  Some of them are Attributes that are only known to us through His reports, like His Face, two Hands, and two Eyes.4

(end of quoting from that chapter)

(See also: The Second Principle Concerning Allaah’s Names – They Are Both Titles and Descriptions (starting on p.25))


2 Kaana is used as an affirmation of the description here, it is not to be understood as meaning the past tense.  It does NOT mean that Allah was Raqeeb, but now He is not.  Rather, kaana is an affirmation of the description.  And as Shaikh Uthaymeen mentioned in his excellent work – Al Qawaaid al Muthlaa (Lofty Principles Concerning the Beautiful Names and Attributes of Allah)  – Allah does not cease to be described with these attributes (as-sifaat adh-dhaatiyah)


3 From p.34 of the Arabic text


4 English translation by Moosa Richardson, p. 75 of Lofty Principles Concerning the Names and Attributes of Allaah




There will always be Scholars

April 1, 2012

Translated from:


From what is being spread amongst the students of knowledge and specifically in the colleges and institutions of knowledge is their statement: ‘Knowledge and its people has left’ and that ‘There is not found anyone in the institutions of knowledge who is learning except that he just wants degrees and the dunya.’  So how does one reply to that?  And what is the ruling on pursuing something from the dunya and degrees with the niyyah (intention) of seeking knowledge, in order to benefit oneself and others?

Answer (by Shaikh Bin Baz):

This speech is not correct. And it is not befitting to say such things and the likes of this.  And whoever says this destroys the people.  He has indeed destroyed them.  What is befitting is encouragement and incitement to seek knowledge, and devoting one’s time to that, and patience and forbearance upon that. Also, having good thoughts for the students of knowledge, except for the one who is known for something different than that.

And when death came to Mu’aadh, from what is mentioned, is that he advised those around him to seek knowledge.  And he said, ‘Indeed Knowledge and Imaan are in two places.  So whoever wants them will find them in these two places.’ Meaning: in Allah’s tremendous Book (Qur’an) and the Sunnah of His trustworthy Messenger-sallallahu  alayhe wa sallam….Knowledge will be taken away by the deaths of the Scholars. However, there will not cease to be- praise be to Allah- a victorious group upon the truth.

About this the Prophet – alayhe as-salaatu was-salaam- said (translated): ‘Allah will not take away the knowledge by removing it from the chests of the mankind, rather the knowledge will be taken away by the deaths of the Scholars, until when there are no more Scholars, the people will take ignorant people as their leaders.  They (these ignorant people) will be asked and they will give verdicts without knowledge.  They are astray and mislead others.’  Bukhari collected it in his Saheeh. [hadeeth found in Bukhari, Book of Knowledge, ch. How will the knowledge be taken away كيف يقبض العلم ]

And this is what is feared- it is feared that the ignorant ones will give fatwas and teach-they are misguided and misguide others.  And this speech which was mentioned about the knowledge leaving, and there doesnt remain except such-and-such- it is feared this will hold back (or prevent) some of the people. But the individual who is resolute, with deep insight, this will not hold him back.  Rather, it will incite him to seek knowledge until he fills the gap.

And the sincere one, who has understanding, who has insight and is truthful, the likes of this speech won’t hinder him.  Rather he will go forth and work very hard, persevere and learn, and he will hasten   (in these things) so that his desire for knowledge is strengthened, and he will fill the gap that these people who said this claimed – that no one remained (seeking knowledge with sincerity).

And it has occurred that the knowledge has decreased and most of its people are gone, but it is indeed the case- and to Allah belongs all the praise, that there will not cease to be a victorious group upon the truth- as the Prophet (sallallahu alayhe wa sallam) said (translated), “There won’t cease to be a victorious group from my ummah upon the truth, they will not be harmed by those who oppose them, nor by those who abandon them, until the command of Allah comes” [hadeeth with this specific wording found in at Tabarani’s “al mujam al awsat”, but ahaadeeth with wordings similar to this and the same meaning found in Bukhari and Muslim]

So it is upon us to work very hard in seeking knowledge, and that we  encourage each other upon that, and that we are intent upon filling the gap.  And that we establish what is waajib in our city and other than it, using the desired sharee’ah proofs for that with the desire to benefit the Muslims, and to teach them.  And it is befitting for us to encourage each other to have ikhlas and truthfulness in seeking knowledge.

Whoever wants a degree so that it will aid him in spreading knowledge and calling to the good,  then that is good.  And if someone wants wealth to aid him, there is no harm in him studying to learn and getting a degree from that which will help him spread knowledge, so that the people will accept this knowledge from him.  And there is no harm in him getting paid for that.  And indeed if it weren’t for Allah-subhaanahu-and then after that the wealth,  most people wouldn’t be able to teach and spread the da’wah.

The wealth helps the Muslim in seeking knowledge, in fulfilling his need, and spreading the da’wah to the people. And when Umar – radiallahu anhu- did some work, the Prophet -sallallahu alayhe wa sallam- gave him wealth.  So Umar said- “Give this to someone who is poorer than myself.”  So the Prophet -sallallahu alayhe wa sallam- said (translated) ‘Take this wealth and either keep it or give it in charity, and when wealth comes to you while you are neither desirous for it nor begging, then take it  otherwise, don’t let your heart long for it” [hadeeth from Muslim, Book of Zakah, ch. The permissibility of taking money that is given to him without him asking for it  إباحة الأخذ لمن أعطي من غير مسألة ]

And the Prophet-sallallahu alayhe wa sallam-gave (wealth) in order to unite the hearts and desiring (that they become Muslim) until they entered the deen of Allah in groups. And if giving them wealth was haraam, he wouldn’t have given them. Rather, he gave wealth before and after the conquest of Makkah.

And on the Day of the Conquest of Makkah, he gave some people 100 camels.  And he used to give like a person who does not fear poverty-alayhe as-salaatu was-salaam-desiring that they become Muslim and calling them to Islam.

And indeed Allah-subhaanahu wa ta’aala made a right in the zakah for the people who had their hearts united by the Prophet (sallallahu alayhe wa sallam)  (see العباب الزاخر definition of مؤلفة here -they were kuffar and the Prophet -sallallahu alayhe wa sallam was commanded to give to them wealth ).  And Allah made a right for them in the baitul maal (treasury).  And Allah made a right for other than them (in the treasury) for the teachers and judges and others from the Muslims.  And Allah is the Granter of Success.