The ideal rules for the attributes of God Almighty and His beautiful names

Author's name: Muhammad ibn Salih al-Uthaymeen

Muhammad ibn Salih
The author of the book “The Ideal Rules in the Attributes of God Almighty and His Beautiful Names” ¦ Al-Uthaymeen and the author of 536 other books.
Muhammad ibn Salih al-Uthaymeen, is Abu Abdullah Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd al-Rahman al-Uthaymeen al-Wahaibi al-Tamimi (March 29, 1929 – January 11, 2001). He was born on the night of Ramadan 27, 1347 AH, in Unaizah, a city in Al-Qassim. He read the Holy Quran with his maternal grandfather, Abd al-Rahman ibn Sulayman Al Damigh, and memorized it. He then turned to seeking knowledge, learning calligraphy, arithmetic, and some literary arts.
His upbringing from a young age
He was raised in a middle-class family. His father worked in trade between Riyadh and Unayzah. He then settled in Unayzah and worked at an orphanage in Unayzah before his death. The Sheikh was asked: “Did you work in trade alongside your pursuit of knowledge?” He said: “No, because my father was in Riyadh and was well-off. He did not have the luxury of seeking knowledge.” The Sheikh describes the place where he studied as a mud room overlooking a cowshed.
His scientific upbringing
He learned the Quran from his maternal grandfather, Abd al-Rahman ibn Sulayman al-Damigh. He then learned writing and some literature and arithmetic. He enrolled in a school and memorized the Quran by heart at an early age, as well as summaries of texts on hadith and jurisprudence. Abd al-Rahman ibn Nasser al-Sa'di had arranged for some of his older students to teach beginners, among whom was Muhammad ibn Abd al-Aziz al-Mutawa, with whom al-Uthaymeen joined.
After studying Tawheed, jurisprudence and grammar, he sat in the circle of Abd al-Rahman ibn Nasser al-Sa’di, and studied with him interpretation, hadith, Tawheed, jurisprudence and its principles, inheritance law and grammar.
Abdul Rahman Al-Saadi is considered his first reference, influenced by his approach, his foundations, his adherence to evidence, and his teaching method.
He studied the science of inheritance with Abd al-Rahman ibn Ali ibn Awdan when he was appointed as a judge in Unayzah, and studied grammar and rhetoric with Abd al-Razzaq Afifi while he was in Unayzah. When the Scientific Institute in Riyadh opened, he joined it in 1372 AH and continued his studies for two years, during which he benefited from the scholars who were teaching at the institute at that time, including Muhammad al-Amin al-Shanqiti, Abd al-Aziz ibn Nasir ibn Rashid, Abd al-Rahman al-Ifriqi, and others.
He contacted Abdul Aziz bin Abdullah bin Baz and read to him in the mosque from Sahih Al-Bukhari and the Epistles of Ibn Taymiyyah. He benefited from him in the science of Hadith and examining the opinions of the jurists of Ahl al-Sunnah wal-Jama'ah and comparing them. Abdul Aziz bin Baz considered him his second reference in his education and was influenced by him. He graduated from the Scientific Institute and then continued his university studies through correspondence until he obtained a university degree from Imam Muhammad bin Saud Islamic University in Riyadh. He was also one of the main participants in the Saudi Holy Quran Radio, especially in the program Noor Ala Al-Darb.
His sheikhs
Sheikh Ali Al Hamad Al Salhi was one of the first to seek knowledge from him. Sheikh Ali was a student of Sheikh Abdul Rahman Al Saadi and taught beginners.
Sheikh Muhammad bin Abdul Aziz Al Mutawwa, who was one of the first to seek knowledge under him. Sheikh Abdul Rahman Al Saadi had entrusted him with teaching young students, so he studied creed, jurisprudence, and the methodology of the seekers with the two sheikhs.
Sheikh Abdul Rahman bin Ali bin Awdan, the judge of Unaizah, studied inheritance law and jurisprudence with him.
Sheikh Muhammad al-Amin al-Shanqeeti, author of Adwa’ al-Bayan, studied under him at the Scientific Institute in Riyadh.
Sheikh Abdul Aziz bin Abdullah bin Baz, who was his second Sheikh, studied with him at the Scientific Institute and in some private lessons in the city of Riyadh.
Sheikh Abdul Rahman bin Nasser Al-Saadi, the sheikh who accompanied him and was so influenced by him that he succeeded him as imam, preacher and teacher at the Grand Mosque in Unaizah.
His belief
The belief of the righteous predecessors, the Sunnis, in the fundamentals of religion, in general and in detail. The Sheikh explained his Salafi creed in his writings, commentaries, lessons, lectures, sermons, and fatwas. He continued to preach this creed until the last days of his life, in the lessons he delivered in the Grand Mosque from his room, while on his deathbed.
His details on the issue of excommunication, especially excommunicating rulers
The Sheikh explained the danger of speaking about this issue, especially from someone who has no knowledge, or someone who is carried away by emotions and intense enthusiasm. He strongly warned against entering into this matter without knowledge and insight. Sheikh Al-Uthaymeen said:
“This issue, I mean the issue of ruling by other than what Allah has revealed, is one of the major issues that have afflicted the rulers of this time. A person should not rush to judge them by what they do not deserve until the truth is made clear to him, because this is a serious issue. We ask Allah the Most High to reform the rulers and their entourage for the Muslims. Likewise, it is incumbent upon the person to whom Allah has given knowledge to explain it to these rulers, so that the proof may be established against them and the path may be made clear, so that those who perish may perish based on clear evidence and those who live may live based on clear evidence. He should not belittle himself when explaining it, and he should not fear anyone in it, for honor belongs to Allah, to His Messenger, and to the believers. And Allah is the Grantor of success.”
The Sheikh's statement on many of the mistakes that occur in some people's speech
He has a book dedicated to this topic. Among these mistakes: The phrase (La hawla Allah) should be corrected by saying: La hawla wa la quwwata illa billah (There is no power or strength except with Allah). (La fal Allah) is disliked because it gives the impression that someone is forcing Allah to do something. (La qaddar Allah) is permissible if it is intended as a supplication. Majmoo’ Fatawa wa Rasa’il Ibn ‘Uthaymeen (3/139). The phrase (As Allah’s power willed it) is not valid. The previous source (3/132). (So-and-so was the ideal) and that it is not permissible in an absolute sense, but if it is restricted, there is no problem. The previous source (3/132). (So-and-so was buried in his final resting place) and that it is forbidden and not permissible. The previous source (3/133).
His works and scientific activity
He began teaching in 1370 AH at the Grand Mosque in Unaizah during the reign of his Sheikh, Abdul Rahman Al-Saadi. After graduating from the Scientific Institute in Riyadh, he was appointed as a teacher at the Scientific Institute in Unaizah in 1374 AH.
In 1376 AH, his Sheikh Abdul Rahman Al-Saadi passed away, so he took over the leadership of the Grand Mosque in Unaizah, delivering sermons there, and teaching at the Unaizah National Library, which was affiliated with the mosque and which his Sheikh had founded in 1359 AH.
When the number of students increased and the library was no longer sufficient, he began teaching in the mosque itself. Many students from inside and outside the kingdom gathered with him, until they numbered in the hundreds. They studied for the sake of learning, not just listening. He continued to teach in his mosque, as well as being an imam and preacher, until he died.
He continued as a teacher at the Scientific Institute in Unaizah until 1398 AH. At the end of this period, he participated in the membership of the Committee for Plans and Curricula of Scientific Institutes at Imam Muhammad ibn Saud Islamic University and wrote some of the curricula.
He remained a professor at the Qassim branch of Imam Muhammad ibn Saud Islamic University, College of Sharia and Fundamentals of Religion, from the academic year 1398-1399 AH until his death.
He taught at the Grand Mosque and the Prophet's Mosque during the Hajj seasons, the month of Ramadan, and during the summer holidays.
Participated in several specialized scientific committees within the Kingdom of Saudi Arabia.
He gave scientific lectures inside and outside the Kingdom via telephone.
He assumed the presidency of the Charitable Society for the Memorization of the Holy Quran in Unaizah from its establishment in 1405 AH until his death.
He was a member of the Scientific Council of Imam Muhammad ibn Saud Islamic University for the academic years 1398-1399 AH and 1399-1400 AH.
He was a member of the Council of the College of Sharia and Fundamentals of Religion at the University’s branch in Qassim and head of its Department of Creed.
He was a member of the Council of Senior Scholars in the Kingdom of Saudi Arabia from 1407 AH until his death.
He held regular weekly meetings with the judges of the Qassim region, members of the Commission for the Promotion of Virtue and the Prevention of Vice in Unaizah, preachers in Unaizah, his senior students, students residing in the residence, members of the board of directors of the Qur’an Memorization Society, and members of the Department of Faith at the Qassim branch of Imam Muhammad ibn Saud University.
He held public meetings, such as the weekly meeting at his home, the monthly meeting at his mosque, and the annual seasonal meetings that he scheduled outside his city.
The Sheikh and the Prize
He was announced as the winner of the King Faisal High Prize for Service to Islam for the Hijri year 1414 AH. The selection committee stated the following in the reasons for the Sheikh’s winning the prize:
First: He should possess the virtuous morals of scholars, the most prominent of which are piety, open-mindedness, speaking the truth, working for the benefit of Muslims, and advising both the elite and the general public.
Second: Many people benefited from his knowledge through teaching, issuing fatwas, and writing.
Third: Delivering useful public lectures in various regions of the Kingdom.
Fourth: His beneficial participation in major Islamic conferences.
Fifth: He followed a unique approach to calling people to God through wisdom and good preaching, and he presented a living example of the approach of the righteous predecessors in thought and behavior.
He possessed the ability to evoke verses and hadiths to reinforce evidence and derive rulings and benefits. His efforts and areas of scholarly activity focused on the following:
He began teaching from 1370 AH until the last night of Ramadan 1421 AH (more than half a century). He taught in his mosque in Unaizah every day.
He teaches at the Grand Mosque and the Prophet's Mosque during the Hajj, Ramadan and summer vacation seasons.
He studies at Imam Muhammad ibn Saud Islamic University.
He studies using the phone inside and outside the Kingdom through Islamic centers.
He delivers live public lectures and lessons in mosques across the Kingdom whenever he visits the regions.
He was interested in the preaching aspect, which he devoted a large portion of his lessons to. He would always repeat the verse, “Know that you will meet Him,” and would say, “By God, if our hearts were alive, this word would have had an impact on our souls.”
He delivers his sermons from his mosque in Unaizah. His sermons are distinguished by their clarification of the rulings on worship and transactions and their relevance to events and seasons. All of them are fruitful, beneficial, and achieve their legal objectives.
Holds regular and scheduled scientific meetings, including weekly, monthly and annual meetings.
He issues fatwas that God has decreed will be accepted by people, so they are reassured by them and by his jurisprudential choices.
He broadcasts his lessons, lectures and scientific programmes through the media, including radio, newspapers, tapes and the famous radio programme “Light on the Path” and other programmes.
He has numerous publications, including books, letters, and commentaries on scientific texts, amounting to more than ninety books and letters, in addition to tapes of lessons and lectures, which are estimated at thousands of hours.
The Sheikh Mohammed bin Saleh Al-Uthaymeen Charitable Foundation, established in 1422 AH, has taken upon itself the responsibility of caring for and preserving this vast legacy left behind by Al-Uthaymeen, making its productions available to everyone through various means.
His scientific approach
Al-Uthaymeen explained his methodology and stated it many times that he followed the method followed by his Sheikh, Abd al-Rahman ibn Nasser al-Sa'di. This method deviated from the method followed by the majority of the scholars of the Arabian Peninsula, who relied on the Hanbali school of thought in the branches of jurisprudential rulings and on the book Zaad al-Mustaqni' on the jurisprudence of Imam Ahmad ibn Hanbal. Sheikh Abd al-Rahman al-Sa'di was known for his departure from the Hanbali school of thought and his failure to adhere to it in many matters.
Sheikh Al-Saadi's approach is that he often adopts the views of Ibn Taymiyyah and his student Ibn Al-Qayyim and prefers them over the Hanbali school of thought. He was not rigid towards a particular school of thought.