UNDERSTANDING THE PRINCIPLES OF ALLAH’S NAMES AND ATTRIBUTES: A FOUNDATIONAL CONCEPT OF TAWḤĪD IN ISLAM

🔸 Daurah Ilmiah “Bersama Tokoh Ilmuwan Negara Yaman ke Perlis” 🔸 Yang Berbahagia Sheikh Dr. Abdullah bin Umar bin Mar’i (Pengerusi Lembaga Pemegang Amanah Universiti Islam Antarabangsa Yaman & Pengelola Dar al-Hadith al-Fiyush dan al-Shihr, Yaman). Siaran ini dikuasakan oleh Majlis Agama Islam dan Adat Istiadat Melayu Perlis (MAIPs).

Penerjemah: Asy-Syaikh Ahmad Banajah hafidzahullah - Sesi 1 Pagi 06/08/2025 Masjid Alwi Kangar, Negeri Pelis

📖 Introduction

📌 This daurah session explores the critical branch of Tawḥīd al-Asmā’ waṣ-Ṣifāt (Oneness of Allah’s Names and Attributes) as derived from the celebrated work of Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله. The study focuses on the foundational maxims (qawāʿid) guiding the correct methodology in affirming the Divine Names and Attributes.

This topic is not simply theological—it is the bedrock of proper maʿrifah (recognition of Allah), which shapes one’s worship, trust, and reverence. Misunderstanding it leads to severe theological deviance, as seen among historical sects such as Jahmiyyah, Muʿtazilah, and Ashʿariyyah. This session aims to restore the pristine methodology of Ahl al-Sunnah wa al-Jamāʿah based on Revelation, not rationalism.

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📚 Core Maxims and Principles in Understanding Allah’s Names and Attributes

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🥇 Principle 1: All of Allah’s Names Are Most Beautiful (أسماؤه كلها حسنى)

💡 Every Divine Name is:

• Indicative of absolute perfection.

• Free from any deficiency.

• Encompasses meanings of majesty and beauty.

📌 Example:

• Al-Ḥayy (The Ever-Living) implies an eternal life without beginning or end, unlike created beings.

• Al-ʿAzīz al-Ḥakīm implies combined majesty and wisdom—unlike tyrants who are mighty but ignorant.

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🥈 Principle 2: Allah’s Names Are Both Labels and Attributes (أعلام وصفات)

🎯 Every Divine Name:

• Is a ʿalam (designation of the Divine Essence),

• And simultaneously a ṣifah (description of a perfect attribute).

📎 Examples:

• Al-Samīʿ is both a name and refers to Allah's attribute of hearing.

• Al-Ḥayy indicates the essence and the attribute of life.

THREE QURANIC PRINCIPLES IN SEEKING SACRED KNOWLEDGE

In an age where enthusiasm for learning often outpaces proper methodology, this reminder serves as both a correction and a call to return to the prophetic path. Seeking knowledge is not mere intellectual exercise—it is worship, governed by its own rulings, etiquettes, and divine order. So, what is the proper way, according to the Qur’an and Sunnah?

By: Asy-Syaikh Ahmad Banajah hafidzahullah - Arsip 08/2025 Masjid Alwi Kangar, Negeri Pelis

🧭 Introduction:

In the Islamic tradition, the pursuit of knowledge (ṭalab al-‘ilm) is a sacred obligation, not a voluntary option. It is not just an intellectual endeavor but a form of worship (‘ibādah) deeply rooted in the message of revelation. As the Prophet ﷺ declared:

"طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ"
“Seeking knowledge is an obligation upon every Muslim.”
(Hadith – Ibn Mājah, ḥasan)

Despite this, many today embark on the journey of Islamic knowledge haphazardly—driven by zeal but divorced from prophetic method. Some chase polemics and viral trends more than foundational learning. The result? Confusion, arrogance, or worse—misguidance masked as religiosity.

This tadhkirah addresses the roots of that problem, urging a return to the Quranic methodology of learning. Not simply to study, but to be transformed—by knowledge that builds iman, corrects worship, and cultivates adab.

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📚 Comprehensive Thematic Summary:

1️⃣ Sacred Knowledge is an Individual Obligation (Fard ‘Ayn)

📌 Primary evidence:

“Why should not a group from every section of them go forth to gain understanding in religion and warn their people...”
(Qur’an, At-Tawbah 9:122)

🔸 Seeking knowledge is not optional—it is fard ‘ayn (individual duty).
🔸 It is not enough to rely on emotion or casual browsing; a disciplined methodology is required.

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DROWNING IN DISPUTES, DRIFTING FROM KNOWLEDGE

By: Asy-Syaikh Ahmad Banajah hafidzahullah

Not everything that appears scholarly is actual knowledge. In an age saturated with refutations, debates, and endless disputes, many sincere students of knowledge become entangled in the noise of polemics before laying down the foundation of sound learning. This tadhkirah warns us: beginning the journey of knowledge in the wrong place may lead to spiritual fatigue, misguidance, or even doubt. You don’t need to read everything. You need to learn rightly, from the bottom up—with the right guidance, the right manners, and the right intentions. Your time is precious. Don’t spend it chasing controversies you don’t even have the tools to evaluate.

🧭 Introduction:

In the Islamic scholarly tradition, the pursuit of knowledge (ṭalab al-ʿilm) has never been a casual or random endeavor. It is governed by a structured hierarchy, established principles, and refined etiquettes—recognized and preserved by scholars from the era of the Salaf up until today. Yet in our time, many individuals who are only beginning their intellectual journey find themselves trapped in a vortex of debates, denunciations, and ideological controversies that now proliferate across social media, da‘wah forums, and online platforms.

Motivated by zeal yet lacking foundational knowledge, some learners prematurely immerse themselves in books of refutation (rudūd), critical assessments rooted in jarḥ wa taʿdīl, and even disputes among preachers and teachers. The result is time consumed by conflict rather than construction—constructing the foundations of faith and understanding. Their hearts become hardened, their minds clouded with doubt (shubuhāt), and their tongues hasten to censure long before they grasp the issues at hand.

This tadhkirah stands as a critical reminder to anyone who claims to be seeking the truth: true knowledge begins at the foundations—not in the depths of discord. The authentic method of the Salaf was never to cultivate suspicion, but to nurture faith, discipline, and methodological clarity in progressive stages. Beware of entering the scholarly path through the wrong door. Begin with knowledge that rectifies your prayer, strengthens your tawḥīd, and refines your character—for it is this kind of knowledge that will save you not only in this world, but in the hereafter.

📚 Complete Summary 

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1️⃣ The Danger of Consuming Polemics Before Foundational Knowledge

Many enthusiastic learners fall into the trap of obsessively reading refutations, sectarian critiques, or jarḥ wa taʿdīl (biographical criticism), even before mastering basic beliefs or rituals. Time is wasted on conflicts rather than constructive learning. The result? A hard heart, a restless soul, and a confused understanding of the religion.

🔍 Knowledge doesn’t begin with condemnation—it begins with comprehension.

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2️⃣ Knowledge Must Begin from the Fundamentals and Progress Gradually

The Salaf emphasized starting from the basics: ʿaqīdah, prayer, manners, and recitation. Jumping into advanced or controversial topics without mastering the essentials creates imbalance and arrogance. Knowledge is a process, not a shortcut.

📌 “You can’t build a house starting with the rooftop.”

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COMPARATIVE FIQH: THE ANTIDOTE TO RELIGIOUS STAGNATION

The 10th Series of the Perkampungan Sunnah, officially organized by the Government of the State of Perlis

Panelist: Ash-Shaikh Ahmad Banajah ḥafiẓahullāh – Archive 05/2025

Why do Muslims clash over whether to recite qunūt, say basmalah aloud, or pray twenty or eight rakʿahs in tarāwīḥ? Is every opinion that differs from our teacher’s necessarily wrong—or even deviant? This tadhkirah offers a powerful reflection on the richness of Islamic jurisprudence and the dangers of narrow-mindedness. Through the lens of comparative fiqh, we are called to escape religious rigidity and embrace the mercy Allah has placed within scholarly diversity. After all, nearly two-thirds of fiqh issues are based on scholarly disagreement (khilāf), not unanimous consensus.

📘 Introduction

Throughout Islamic intellectual history, the Ummah has not only been tested with ignorance, but also with rigidity—a refusal to engage in intellectual flexibility. This stagnation often stems not from a lack of knowledge, but from fanatic loyalty to one school of thought. When people assume their madhhab or teacher is the sole possessor of truth, they effectively shut the door to legitimate scholarly diversity.

Comparative fiqh (fiqh al-muqāran) is not a confusing subject; it is an intellectual discipline that illuminates how legal diversity within Islam is a mercy, not a threat. This tadhkirah highlights two foundational insights:

1. Two-thirds of fiqh rulings are areas of legitimate scholarly disagreement.

2. Fanaticism is one of the greatest contributors to intellectual stagnation and sectarian division.

It also brings clarity to the distinction between amr bi-l-maʿrūf (enjoining good) and nahi ʿan al-munkar (forbidding evil), especially in matters that fall within acceptable juristic disagreement.

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📚 Summary of Key Benefits from the Tadhkirah

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1️⃣ Madhhabs Are Ijtihād-Based Interpretations, Not Absolute Truths

Islamic legal schools (madhāhib) are structured methodologies for interpreting revelation—not infallible authorities. To insist on one school as the only valid path while rejecting others without proper evidence is a form of intellectual injustice.

📌 “A madhhab is a means to understand the law, not the law itself.”

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CLARIFICATION ON THE TWO TYPES OF RULES ISSUED BY MUSLIM RULERS

السلام عليكم ورحمة الله وبركاته شيخ . حفظكم الله ورعاكم 

In Saudi, the government has banned the use of VPN. So if a person uses VPN (for genuine purposes like accessing some particular website or app) will this be considered as disobeying the Wali ul Amr? Also what is the general principle in this issue as to when a particular act will come under disobeying the Muslim leader.. since we see lot of activities the government has made illegal but the people still do it (like indulging in Halal business without having valid permits)

Answered by:
Asy-Syaikh Ahmad Banajah hafidzahullah
Perlis, Malaysia

Wa-alaykum salāmu wa-rahmatullāhi wa-barakātuh. Marḥaban bika akhi al-karīm.

I summarized the point about the two types of rules issued by Muslim rulers to be added for extra clarity at the end of the article. Please look at it clearly:

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Type 1: Rules Aligned with Sharī'ah Purposes

• These rules aim to fulfill a Sharī'ah objective, such as determining zakāh eligibility or protecting social bonds.
• They are considered Sharī'ah-compliant, even if presented in a modern form.
• Examples:
• Requiring financial declarations to assess zakāh eligibility.
• Prohibiting transactions that could harm familial relationships.

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Type 2: Rules for Worldly Benefits (Maslaha Dunyawiyah)

ما حال حسن باشعيب ويوسف الجزائري؟ وهل هما من علماء الجرح والتعديل؟

 السلام عليكم ورحمة الله وبركاته.

ما حال حسن باشعيب ويوسف الجزائري؟ وهل هما من علماء الجرح والتعديل؟ وما هي نصيحتكم لمن ينشر ردودهم ويسبب الفتن والفرقة بين السلفيين؟ جزاكم الله خيرا

Assalamu'alaikum warahmatullahi wabarakatuh.. 

Bagaimana keadaan Hasan Bashuaib dan Yusuf Al-Jazairi? Apakah keduanya merupakan ulama dalam bidang jarh wa ta'dil? Dan apa nasihat anda bagi mereka yang menyebarkan komentar mereka dan menyebabkan fitnah dan perpecahan di antara Salafiyin? Semoga Allah membalas anda dengan kebaikan. 

وعليكم السلام ورحمة الله وبركاته.

الجواب : 

أخي الكريم وفقنا الله وإياكم لما يحبه ويرضاه . 

Wa'alaikum salam warahmatullahi wabarakatuh.

Jawabannya:

Saudaraku yang terhormat, semoga Allah memberikan keberkahan dan petunjuk kepada kita semua dalam apa yang Dia cintai dan ridhai.

📍 اعلم أن كثيرا من الأطروحات الدعوية ممن ذكرتهم في سؤالك أدل دليل لمن كان منصفا متجردا على عدم أهلية من ذكرت للتصدر باسم الدعوة والدفاع عنها والواقع خير شاهد بل إن حقيقة أمثال هؤلاء هو أنهم كلفة و ثقل وحمل على الدعوة وأهلها . 

الموقف الصحيح تجاه ما يجري بفلسطين

Question:

السلام عليكم ورحمة الله وبركاته شيخ ..حفظكم الله ورعاكم . ما هو الموقف الصحيح تجاه ما يقع بفلسطين في هذه الأيام ...؟

Answered by Shayk Abul Athaa Ahmad Banaja حفظه الله

لماذا يجوز بعض العلماء بالاحتفال بيوم الاستقلال ولكنهم لا يجوزون بالاحتفال بمناسبة المولد النبوي

لماذا يجوز بعض العلماء بالاحتفال بيوم الاستقلال ولكنهم لا يجوزون بالاحتفال بمناسبة المولد النبوي مثل العلماء السعوديين؟ ولماذا يوجد علماء يجوزون بالاحتفال  بمناسبة المولد النبوي مثل أبو شامة وابن حجر؟

Unable To Travel For Talaabul Ilm Also Involved In The Fitnah Of Disputes And Wasted All Time In Reading It

UNABLE TO TRAVEL FOR TALAABUL ILM ALSO INVOLVED IN THE FITNAH OF DISPUTES AND WASTED ALL TIME IN READING IT

 السلام عليكم ورحمة الله وبركاته يا شيخ

I reached age 30. I'm unable to travel for talaabul ilm due to family circumstances. I also involved in the fitnah of disputes and wasted all my time in reading it.

I don't know where to start again. I am fearing that I can't even study the basic ilm and I am fearing for the hereafter. 

Advise me ya shaykh.

بارك الله فيكم

رسائل إلى سلفيي دار القرآن والحديث في ماليزيا

 رسائل إلى سلفيي دار القرآن والحديث في ماليزيا

RISALAH UNTUK PARA SALAFI DARUL QUR'AN WAL HADITS DI MALAYSIA

✍️ Abul Athoo' Ahmad Banajah حفظه الله

📜 رسائل إلى سلفيي دار القرآن والحديث في ماليزيا ممن تقحموا الفتنة الحاصلة مكرهين أو مختارين  :  
إلى أصحاب ذو الحزام أصلحه وأصلحهم الله تعالى 📜

▪️ Risalah untuk para salafi Darul Qur'an wal Hadits di Malaysia yang terjun kedalam fitnah yang terjadi baik secara sukarela atau terpaksa :
▪️ Kepada orang-orang yang mengikuti Dzul Hizam -semoga Allah تعالى memperbaiki keadaannya dan keadaan mereka.

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⁉️ ألا ترون كيف أقحمكم صاحبكم في فتنة عريضة عظيمة لا ناقة لكم فيها ولا جمل?! 

▪️ Tidakkah kalian melihat bagaimana kawan kalian terjun kedalam fitnah besar yang tidak ada hubungannya dengan kalian..?!

⁉️ ألا من رجل رشيد يأخذ بيده ويقول له قال النبي صلى الله عليه وسلم ( إن السعيد لمن جنب الفتن )！ 

▪️ Tidakkah ada seorang bijak yang menarik tangannya dan menyampaikan sabda Nabi ﷺ : "Sesungguhnya orang yang bahagia adalah orang yang menjauhi fitnah"

⁉️ ألا ترون أنه يطعن في أبي فيروز في مطاعن هو واقع فيها ماض وحالا ?!

▪️ Tidakkah kalian lihat bagaimana dia mencela Abu Fairuz pada kesalahan yang dia juga terjatuh padanya baik yang sudah berlalu atau sedang terjadi ?!

⁉️ ألا ترون أنه ما من حجة يتكلم بها على أبي فيروز إلا هي راجعة عليه لزاما  ?!

▪️ Tidakkah kalian melihat bahwa tidak ada hujjah yang dia sampaikan untuk Abu Fairuz kecuali hujjah itu seharusnya dikembalikan pada dirinya ?!

⁉️ ألا ترون الخلل المنهجي الذي يقع فيه صاحبكم ليلا نهارا?! 

▪️Tidakkah kalian melihat  kesalahan menhaj yang terjadi pada saudara kalian siang dan malam ?!

🏷️ فمثلا الأمر الذي يستند عليه في الطعن في أبي فيروز هو أن الشيخ يحيى لم يبدع أبا حازم وكذلك  كثير من المشايخ لا يوافقونه في تبديع أبي حازم وبالتالي إن أبا فيروز متسرع في الحكم صاحب غلو وصاحب فتن وتشتيت للدعوة ..وهذا صحيح.

▪️ Sebagai contoh; apa yang dijadikan sandaran oleh Dzul Hizam untuk mencela Abu Fairuz dia mengatakan bahwa Syaikh Yahya belum mengeluarkan vonis "bid'ah" terhadap Abu Hazim begitu juga para masyayikh mereka tidak setuju untuk membid'ahkan Abu Hazim. Sehingga Abu Fairuz terlalu tergesa-gesa didalam menghukumi, dan dia bersikap ghuluw, mencari-cari fitnah, serta memecah da'wah. Dan perkataan ini adalah benar.