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In Session Two, we build off of our introduction by restating an important foundational fact in the study of ʿaqīdah (creed): ʿaqīdah is about being bound and tied to God. A binding that encompasses what we must believe about Allāh and what we must reject about Him. ʿAqīdah is a domain or field of knowledge that allows us to correctly know God (maʿrifah): intellectually as well as emotionally. And for this class, which focuses on the study of ʿaqīdah by way of the Two Shahādahs (testimony of faith), this also includes knowing the Messenger ﷺ as well.
ʿAqīdah is the study of knowing Allāh and His Messenger ﷺ, our obligations to both. What we must believe about them and what we must reject. Additionally, ʿaqīdah is the glue the binds us together as a community. It is how we know and attest to each other as Muslims.
But even as it relates to those aspects of Allāh’s descriptions, Names, or Attributes, especially those we have to reject, ʿaqīdah is ultimately an affirming act and knowledge discipline.
The Doctrines of “Lā ilāha illā Allāh”
For Session Two, the attributes that are obligatory for us to believe about Allāh which we discussed were:
The attributes that are obligatory for Allāh, Exalted is He, and what we must affirm in our belief about Him:
Existence (al-wujūd). We must be that Allāh exists.
Pre-eternity (al-qidam). We must be that Allāh exists without conditions or constraints or limitations. In other words, there has never been a point or time in which Allāh did not exist. He, Exalted is Allāh, is Eternal (see the video for our discussion between eternal and immortal).
Everlastingness (al-baqāʾ). Similar to the point above.
Absolute dissimilarity to created things (mukhālafatuhu taʿālā lil-ḥawādith). We must believe in Allāh’s complete and total uniqueness, bearing no resemblance to, or likeness of, His creation.
Self-subsistence (qiyāmuhu taʿālā bi dhātihi). Allāh does not require sustenance or aid of any kind.
Negation of purpose (nafy al-gharaḍ). This means Allāh does not exist for any purpose, aim, or goal, unlike His creation of the Jinn and humans (see video for explanation).
Negation of obligation to do or not do anything im/possible. See the video where Imam Marc discusses questions such as “can Allāh have a son?” or “could Allāh create a four-sided triangle?”
Hearing and being All-Hearing (al-samʿ, sāmʿiyyah). Allāh Hears and is All-Hearing in His Hearing and was not/cannot be deaf.
Sight and being All-Seeing (al-baṣar, baṣīriyyah). Allāh Sees and is All-Seeing in His Sight and was not/cannot be blind.
Speech and being a Speaker (al-kalām, mutakallim). Allāh Speaks and is All-Capable in His Speech and was not/cannot be mute/dumb.
Life and being Living (al-ḥayāh, ḥayy). Allāh Lives, is Living, and does not die.
Power and being All-Powerful (al-qudrah, qādir). Allāh is All-Powerful and always does as He plans or wills.
Will and being Willful (al-irādah, murīd). Allāh is Willful and nothing can thwart His Will.
Knowledge and being All-Knowing (al-ʿilm, ʿālim). Allāh Hears and is All-Hearing in His Hearing and was not/cannot be deaf.
Oneness (waḥdāniyyah)
The belief that nothing in existence has any effect by nature or intrinsic power
The origination of the world
The attributes that are impossible for Allāh, Exalted is He, and what we must deny in our belief about Him:
non-existence (al-ʿadam). We must deny that Allāh at some point did not exist.
origination (al-ḥudūth). We must deny that He came into existence at some point no matter how remote or ancient.
perishing (al-fanāʾ). We must deny that Allāh can perish or die.
resemblance to created things (al-mumāthlah li al-Ḥawādith). We must deny that any can resemble or emulate Him.
dependence on a place or a specifier. We must deny that Allāh requires a spatial or material setting or that anything/anyone decides, limits, or causes Allāh to be the way He is. In other words, Allāh has no determiner.
deafness, or that He be deaf. We deny that Allāh has been/is/could be unable to hear.
blindness, or that He be blind. We deny that Allāh has been/is/could be unable to see.
dumbness, or that He be dumb/mute. We deny that Allāh has been/is/could be unable to speak.
Notes and Takeaways
It is an error to say that God exists for a purpose. The reason being is that if God were to have a reason for being then He would be like us: we do have a reason for existing as Allāh says in Sūrah al-Dhāriyāt:
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
“I did not create jinn and humans except to worship Me.”
The study of ʿaqīdah directs us to understandings of God which do not contradict even if we do not comprehend “how”.
Allāh does not require fire to punish, nor water to give life, nor medicine to heal. These created things (causes) exist, but He is not bound by them, and therefore God is in no need of them and conversely, they are not bound to Him.
Watch the full Session Two video here: