Luminosity of belief (1)
[Obligation of faith in
all what is stated in the Koran or true about the Mustafa of the qualities of
the Rahman and receive the delivery and acceptance]
Some issues:
1) Meaning of the spark of belief:
Shining: Launched in the language on meanings: the language of living
The meaning of the belief here is that the language of the correct belief
that is identical to the doctrine of the Salaf, may God be pleased with them,
that is, with clear, clear, illuminated evidence, shines like the stars on the
dark night, that is, they are clear and unambiguous evidence in belief. )
Believing: It is the contract of the firm faith that is not in it,
The bible of the Book and Sunnah and the approach of the
salaf, may God be pleased with them, is a valid belief, and if it contradicts
the Qur'aan and Sunnah and the approach of the salaf, it is a false and false
belief
And this glint in the correct belief corresponding to the book and the
Sunnah and the curriculum of the advances of God's mercy on them.
2) Praise be to Allaah.
Meaning: that God is Mahmoud with every tongue and idol everywhere, any
deserving and may be praised in every language and worshiped in every spot
(Explain the book of the bright belief Sheikh Mohammed Al-Othaimeen p29)
Q: What is the difference between praise and thanks?
Praise be to Allaah.
Praise be to the heart and tongue, but thanks to the heart and tongue and
wild.
3) The capacity of knowledge of God.
It means: the capacity of the knowledge of God as not without his
knowledge of the place and perfection of his ability and surrounded him where
nothing distracts him from something. (Explain the book of the bright belief
Sheikh Mohammed Al-Othaimeen p29)
4) Tease about the child and the wife.
It means: to show him and sanctify him for every wife and child, so that
he may receive his wealth. (Explain the book of the bright belief Sheikh
Mohammed Al-Othaimeen p29)
5) The greatness of God.
Meaning: The greatness of God above what is imagined so that the minds
can not be represented and do not fancy the hearts have a picture; because God
{لَيْسَ
كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ} [الشورى: 11] (
(Explanation of the book of the luminosity of faith Sheikh Muhammad
al-Othaimeen p.
6) Names and attributes of God.
Meaning: the competence of God with the most beautiful names and
attributes. (Explanation of the Book of the luminosity of belief Sheikh
Mohammed Al-Othaimeen p. 30)
* In the names of God several branches.
First: the names of all of them are good.
: Any adult in the good purpose; because it included the attributes of the
complete lack of face in the face of God Almighty said:
{وَلِلَّهِ
الأَسْمَاءُ الْحُسْنَى} [الأعراف: 180].
Second: the names of God is not limited to a certain number.
(Peace and blessings of Allaah be upon him) said in the famous hadeeth:
"I ask you, O God, with every name, that is, you have been named by
yourself or sent down in your book or taught to anyone of your creation, or you
have taken possession of it in the knowledge of the unseen." (Al-Albaani,
And what God took into account in the knowledge of the unseen
at him can not be limited or surrounded by him.
* And the combination of this and the saying in the hadeeth is correct:
"God has ninety-nine names of those who entered Paradise"
(Al-Bukhaari, Book of Invitations (6410), Muslim book of male and du'aa (2677)
The meaning of this hadeeth is that of the names of Allaah,
ninety-nine names of those who counted them entered Paradise, and it is not
intended to limit their names to this number. This is equivalent to saying: I
have a hundred dirhams that I have prepared for charity.
Thirdly: The names of Allaah are not proven by reason, but are proven by
sharee'ah.
Because the reason can not recognize what the Almighty deserves from the
names, it is necessary to stand in it on the law and because calling him what
he did not call himself or deny what he called himself a felony in the right of
the Almighty Literature in it.
In the attributes of God several branches:
First: the attributes of God are all supreme qualities of perfection and
praise is not lacking in the face:
Such as life, science, fate, hearing, sight, wisdom, mercy,
{ {وَلِلَّهِ الْمَثَلُ الأَعْلَى} [النحل: 60] .
{إِنَّهُمْ يَكِيدُونَ كَيْداً , وَأَكِيدُ كَيْداً} [الطارق: 15،
16] .
{إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ} [النساء:
142] .
If it is said, is God described as a deception?
Do not say: Yes, and do not say: No, but say: it is macabre
who deserves it and God knows best.
Secondly: God's attributes are divided into two parts:
Proprietary and negative:
A) Vathbutip: What God has proven to himself as life, science and
ability. It must be proven to Allaah in the proper manner, because Allaah has
proven it to Himself and knows His qualities.
B) And the negative: is that God denied himself as injustice must be
denied from God; because God denied it itself but must be proven against it to
God in full; because exile is not perfect to include the confirmation.
An example of this is the verse:
{وَلا
يَظْلِمُ رَبُّكَ أَحَداً} [الكهف: 49] .
We must deny the injustice of God with the belief that the justice of God
is fully established.
Third: The attributes of the identity are divided into two
parts, self and actual:
1) Self: is still and is still characterized by hearing
and sight.
2) and the actual: that is related to his will, if he
wants to do it, and if he does not do it, like calamity on the throne and
coming.
Fourth: Every attribute of God, it addresses three questions:
Q: Is it real and why?
Yes, true, because the origin in the truth talk does not modify them only
a valid alternative prevents them.
Q: Is it permissible to adapt them and why?
It is not permissible to adapt it to the verse
(interpretation of the meaning):
"And do not surround him
{وَلا يُحِيطُونَ بِهِ عِلْماً} [طه: 110] .
And because the mind can not understand how God attributes.
Q: Are the characteristics of the creatures identical and
why?
The characteristics of the creatures are not identical to that of Allaah
(interpretation of the meaning):
{لَيْسَ
كَمِثْلِهِ شَيْء} [الشورى: 11] .].
And because God is worthy of perfection, for which there is no end, he
can not be compared to the creature, because he is imperfect.
May Allah bless
our Prophet Muhammad and his family and
companions
