The
Six
Pillars
of
Iman



Just
as
Islam
has
five
pillars
(please
recall
tohe
definitions
of
Islam
and
Pillar),
so
Iman
(please

recall
the
definition
of
Iman
in
all
of
its
three
necessary
components)
also
has
six
pillars,

taught
to
us
by
the
Prophet
(saws).
These
pillars
are:




Belief
in
Allah;



Belief
in
the
angels;




Belief
in
the
revealed
books;


Belief
in
the
commissioned
Messengers
(peace
be
upon
them).



Belief
in
the
resurrection
and
the
events
of
Qiyamah.




Belief
in
the
predestination
by
Allah
of
all
things,
both
the
(seemingly)
good
and
the

(seemingly)
bad.


The
First
Pillar




Belief
in
Allah
Most
High.








*
It
is
the
foundation
of
the
Islamic
personality.





*
It
is
a
basic
human
need,
more
basic
than
the
need
for
his
provision
and
sustenance.





*
Acts
of
worship
only
become
real
and
valid
with
the
feeling
and
awareness
of
their
Object.












*
supplication









*
love










*
humility










*
fear









*
hope/reliance










*
adoration







*
Differences
between
the
Creator
and
His
creation.












*
He
is
free
of
any
need
for
others.









*
He
is
the
sole
Creator
of
all
that
which
pleases
Him
(and
that
which
doesn't).









*
Allah
has
ordered
His
creation
and
forbidden
them
only
in
ways
which
are
in
their
best

interest.









*
He
sent
the
Messengers
and
the
books
with
the
truth
Ilm‐ul‐Ghaib.




He
alone
can
guide
to
Iman.
This
is
why
the
people
of
paradise
will
say:



[All
praise
be
to
Allah
who
guided
us
to
this,
for
we
never
would
have
been
guided
to
it
if
He

had
not
guided
us
to
it.]



The
best
worship
is
insufficient
as
gratitude
for
his
bounties
and
mercies
‐
they
always
fall

short
and
we
are
need
of
His
forgiveness.




No
one's
works
will
merit
paradise.
There
is
no
contradiction
between
the
Hadith:




None
shall
enter
Paradise
by
his
actions.
and
the
verse
which
says:




[These
are
the
people
of
paradise,
therein
forever,
a
reward
for
that
which
they
used
to
do.]



Every
human
needs
Allah's
forgiveness
of
his
sins.




The
Second
Pillar




Belief
in
the
Angels.




Belief
that
among
Allah's
creation
are
angels.




Real
beings,
not
illusions
or
figments
of
human
imagination.



Created
from
light.




A
Muslim
must
believe
specifically
in
all
the
angels
named
and/or
described
in
the
Qur'an
and

the
Sunnah.



Jibreel:
in
charge
of
delivering
revelation.




Mika'il:
in
charge
of
bringing
the
rain.



Israfil:
the
blower
of
the
horn
on
Qiyamah.




Malik‐ul‐Maut:
the
Angel
of
Death
who
takes
people's
souls
at
death.



The
Noble
Recorders:
those
who
record
people's
actions.




The
Protectors
(Al‐Mu'aqqibat):
who
keep
people
from
death
until
its
decreed
time.




Ridhwan:
in
charge
of
Paradise.



Malik:
in
charge
of
Hell.




Munkar
and
Nakir:
the
questioners
in
the
grave.



The
Carriers
of
the
Throne.


Those
who
record
the
future
of
the
foetus.



Those
who
enter
the
Haraam:
70,000
every
day.




Those
who
move
about,
descending
upon
gatherings
at
which
Allah
and
His
Book
are

mentioned
and
studied.




Belief
in
the
angels
is
an
integral
part
of
Iman.




[See
2/285
Al‐Baqarah]



Kufr
with
respect
to
the
angels
is
Kufr.




[See
4/136
An‐Nisaa]



They
are
not
some
metaphysical
force
or
aspect
of
the
human
psyche
or
self.
Deviants
have

said
such
things
for
many
centuries,
and
it
was
not
a
new
deviation
when
it
was
being

propagated
in
America
during
this
century.

The
Third
Pillar



Belief
in
the
Books
of
Allah.


General
belief
in
the
phenomenon
of
the
sending
of
books.




Six
specific
books
mentioned
in
the
Qur'an:



As‐Suhuf
of
Ibrahim
and
Musa.




Az‐Zaboor
given
to
Daud.



At‐Taurat
revealed
to
Musa.


Al‐Injeel
revealed
to
Isa.




Al‐Qur'an
‐
the
final
revelation.



Attributes
of
the
Qur'an:




Flawless
and
untampered
with:



[See
41/42
Fusilat]




The
final
authority
over
any
remnants
of
the
previous
books.




[See
5/48
Al‐Maidah]




A
guidance
and
a
mercy.




[See
10/37
Yunus]



The
Qur'an
must
be
followed
and
applied.




[See
6/155
Al‐An'aam]



Hadith
narrated
by
Ali:




The
Prophet
(saws)
said:
Verily,
there
will
be
fitan.
I
said:
What
is
the
way
out
of
them,

Messenger
of
Allah?
He
said:
The
Book
of
Allah;
in
it
is
news
of
those
who
came
before
you;

news
of
what
is
to
come
after
you;
the
ruling
on
that
which
is
between
you;
it
is
the
decisive

criterion,
and
is
not
jest.
Whoever
leaves
it
among
the
arrogant
ones
will
be
made
small
by

Allah;
whoever
seeks
guidance
from
other
than
it
will
be
sent
astray
by
Allah.
It
is
the
mighty

rope
of
Allah,
the
Wise
Reminder,
and
the
Straight
Path.
With
it,
inclinations
do
not
deviate

nor
tongues
become
confused.
Scholars
are
never
satiated
with
it;
it
never
becomes
tiresome

with
repetition;
its
wonders
never
diminish.
...
Whoever
speaks
by
it
is
truthful;
whoever

applies
it
is
rewarded;
whoever
judges
by
it
is
just;
and
whoever
calls
to
it
is
guided
to
a

straight
path.




‐
Narrated
by
At‐Tirmidhi
[Its
chain
is
not
strong
because
of
two
unknown
narrators.]


The
Fourth
Pillar



Belief
in
the
prophets,
prayers
and
salutations
of
Allah
be
upon
them.




Belief
in
the
process
of
prophethood.



Allah
in
His
wisdom
did
not
neglect
His
creation.




Prophets
sent
to
guide
us
in
this
life
and
the
next.




Specific
belief
in
the
25
prophets
named
in
the
Qur'an:
(1)Adam,
(2)Nuh,
(3)Idris,
(4)Saleh,

(5)Ibrahim,
(6)Hud,
(7)Lut,
(8)Yunus,
(9)Isma'il,
(10)Is‐haq,
(11)Ya'qub,
(12)Yusuf,
(13)Ayub,

(14)Shu'aib,
(15)Musa,
(16)Harun,
(17)Alyas',
(18)Dhu
Al‐Kifl,
(19)Daud,
(20)Zakariya,

(21)Sulaiman,
(22)Ilyas,
(23)Yahya,
(24)Isa,
and
(25)Muhammad,
prayers
and
salutations
of

Allah
be
upon
him
and
upon
all
the
messengers
of
Allah.



General
belief
that
there
are
many
other
prophets
and
messengers,
but
never
assuming

anything
without
knowledge
from
Allah.




The
subject
matter
of
the
prophethood.



Warnings
and
glad
tidings.




So
the
disobedient
will
have
no
excuse
before
Allah.
(Prophets
sent
to
every
nation.)



Enjoining
the
worship
of
Allah
and
the
avoidance
of
At‐Taghoot
(Shaitaan,
etc.)




[Study:
4/165,
An‐Nisaa;
16/36,
An‐Nahl]



Prophets
are
the
best
of
the
Awliyaa
(Allies)
of
Allah.




What
is
wilaya;
what
it
isn't.




Wilaya,
Iman,
Kufr
and
Nifaaq
are
all
variable
attributes
which
can
all
be
present
to
varying

degrees.




The
best
of
Allah
allies
are
the
prophets
(a.s.).




The
best
among
the
prophets
are
the
messengers.



The
best
among
the
messengers
are
the
five
firmly
intentioned
mentioned
in
the
Qur'an.




[See:
42/13,
Ash‐Shuraa]



The
best
of
the
firmly
intentioned
is
Muhammad
(saws).




Attributes
of
the
Prophet
Muhammad:



Seal
of
the
prophets;
Imam
of
the
pious;
Foremost
among
the
sons
of
Adam;
Imam
and
Khatib

of
the
prophets
when
they
assembled;
Possessor
of
the
Praiseworthy
Position
which
all
of

mankind
will
wish
they
had
attained
(and
which
is
mentioned
in
the
Du'a
of
hearing
the

adhan);
Owner
of
the
pool
in
paradise;
Intercessor
for
all
mankind
on
the
day
of
Qiyamah.




Allah
sent
him
with
the
best
of
the
books
and
the
best
of
His
law.
Allah
made
his
nation
the

best
nation
brought
forth
for
mankind.
Allah
gave
him
(and
us)
all
of
the
good
that
was
given

only
partially
to
the
previous
nations.
His
nation
is
the
last
in
creation,
the
first
in

resurrection.



From
the
moment
of
his
prophethood,
Allah
made
him
the
criterion
(Al‐Farooq)
for

distinguishing
Allah's
allies
and
their
actions
from
His
enemies
and
their
actions:
None
can

have
any
relationship
to
Allah
except
through
belief
in
the
Prophet
(saws)
and
following
what

he
brought
in
public
and
in
secret.
Whoever
claims
love
or
closeness
to
Allah
while
disobeying

the
message
is
actually
drawing
closer
to
Sheytan,
farther
from
Allah.

The
Fifth
Pillar




Belief
in
the
resurrection
.
Reconstruction
of
the
body
and
return
of
the
soul
to
it.
People
will

come
forth
out
of
their
graves
like
locusts.
Faces
bent
down.
Rushing
to
the
Caller.



[See
53/76
Al‐Qamar;
70/43
Al‐Ma'arij;
17/49
Al‐Israa;
36/78
Yasin;
20/108
Taha]




The
resurrection
is
of
the
body
and
the
soul,
not
some
metaphysical
resurrection
of
the
latter.




Twelve
verses
from
the
Qur'an
which
prove
that.



Hadith:
The
sun
will
come
down
toward
the
people
on
the
day
of
Qiyamah
until
it
is
only

about
a
mile
up.
The
people
will
be
in
their
own
perspiration
according
to
their
acts:
some
of

them
will
be
in
it
up
to
their
ankles,
some
up
to
their
groin
and
others
up
to
their
chins,
and
he

pointed
to
his
mouth.
Narrated
by
Muslim.




A
disbeliever
once
came
to
the
Prophet
(saws)
with
an
old
bone,
crumbled
it
with
his
hand

and
said:
O
Muhammad,
will
Allah
bring
this
back
to
life
after
it
has
rotted?!
The
Prophet
said:

Yes,
Allah
will
resurrect
this
and
he
will
cause
you
to
die,
bring
you
back
to
life,
and
put
you

into
the
fire
of
Jahannam!


The
Sixth
Pillar



Belief
In
Predestination
and
Decree




A
Muslim
believes
in
Allah's
predestination
of
all
things
and
events
(Qadhaa),
His
decree

(Qadar),
His
wisdom
in
His
actions,
and
His
will.
Nothing
in
the
universe
can
occur,
even
the

voluntary
actions
of
His
slaves,
except
after
Allah's
knowledge,
and
His
decree
of
that
event.
A

Muslim
further
believes
that
Allah
is
Just
in
His
predestination
and
His
decree,
Wise
in
all
of

His
actions.
His
wisdom
follows
His
will:
Whatever
He
wills
is,
and
whatever
He
does
not
will

is
not.
There
is
no
power
nor
any
movement
except
by
Allah.
This
is
substantiated
by
the

textual
and
logical
proofs
which
follow:

Textual
Evidence



1)
Allah
informed
us
of
this
in
the
Qur'an:


[Verily,
we
have
created
everything
in
(predetermined)
measure.]
Qur'an
54/49




[And
there
is
nothing
whatsoever
but
that
its
reserves
are
with
us,
and
we
do
not
send
it

down
except
in
known
measure.]
Qur'an
15/21



[No
calamity
strikes
in
the
earth
nor
in
your
selves
but
that
was
in
a
book
since
before
We

created
it
(i.e.
the
event).
That
is
easy
for
Allah.]
Qur'an
57/22




[No
calamity
strikes
except
with
the
permission
of
Allah.]
Qur'an
64/11



[Say:
Nothing
will
befall
us
except
what
Allah
had
decreed
for
us,
He
is
our
protecting
Ally,
and

upon
Allah
let
the
believers
depend.]
Qur'an
9/51



[And
with
Him
are
the
keys
of
the
unseen,
no
one
knows
them
except
Him.
He
knows
all
that

is
in
the
ocean
and
on
the
land.
No
leaf
falls
without
His
knowledge,
nor
any
particle
in
the

dark
recesses
of
the
earth,
nor
anything
green
and
fresh
or
dry
and
withered
but
that
it
is
in
a

clear
book.]
Qur'an
6/59




[This
is
nothing
less
than
a
reminder
to
all
the
worlds.
*
For
whoever
among
you
has
an

intention
to
go
straight.
*
But
you
will
never
have
this
intention
unless
Allah
so
wills,
Lord
of

the
worlds.]
Qur'an
81/27‐29




[Those
for
whom
good
has
already
been
decreed
by
us
will
be
far
removed
from
it
(i.e.
hell).]

Qur'an
21/101


[If
only,
when
you
entered
your
garden,
you
had
said:
(This
is
only)
by
the
will
of
Allah.
There

is
no
power
except
from
Allah.]
Qur'an
18/39


[Praise
be
to
Allah
who
guided
us
to
this,
and
we
would
never
have
attained
guidance
if
Allah

had
not
guided
us.]
Qur'an
7/43



2)
The
Prophet
(saws),
too,
has
informed
us
about
the
reality
of
Allah's
predestination
and

decree
in
many
hadith:



Verily,
each
one
of
you
is
formed
in
his
mother's
womb
forty
days
as
a
drop,
then
he
is

something
suspended
for
a
similar
period,
then
he
is
a
piece
of
flesh
like
a
chewed
piece
of

meat
for
another
period
of
forty
days,
then
the
angel
is
sent
to
insert
the
soul.
This
angel
is

ordered
to
record
four
things:
the
sustenance
which
he
will
receive
during
his
lifetime,
the

length
of
his
life,
all
actions
that
he
will
do,
and
whether
he
will
end
up
miserable
(in
hell)
or

joyous
(in
paradise).
I
swear
by
the
One
other
than
whom
there
is
no
deity,
one
of
you
may
do

the
works
of
the
people
of
paradise
right
up
until
there
is
only
an
arm's
length
between
him

and
paradise,
but
his
destiny
overtakes
him,
so
he
does
the
actions
of
the
people
of
the
fire

and
enters
it.
And,
verily,
one
of
you
may
do
the
works
of
the
people
of
hell
until
there
is

nothing
between
them
and
hell
except
for
one
arm's
length,
but
his
destiny
overtakes
him,
and

so
he
does
the
works
of
the
people
of
paradise,
and
enters
it.
(Muslim)




Young
man,
I
will
teach
you
some
words:
Preserve
(your
obligations
toward)
Allah
and
He
will

preserve
you.
Guard
(your
obligations
toward)
Allah,
and
you
will
find
Him
on
your
side.

When
you
ask,
ask
Allah.
When
you
seek
aid
and
succour,
seek
it
from
Allah.
And
know,
that
if

the
entire
nation
got
together
to
benefit
you
in
some
way,
they
could
never
benefit
you
at
all

except
for
that
which
Allah
had
already
decreed
for
you.
And,
if
they
all
got
together
to
harm

you
in
some
way,
they
could
do
you
no
harm
except
for
that
which
Allah
had
already
decreed

for
you.
The
pens
have
been
lifted,
and
the
tablets
have
dried.
(At‐Tirmidhi,
and
he
rated
it

Sahih.)




The
first
thing
which
Allah
created
was
the
pen.
Then,
He
said
to
it:
Write.
It
asked:
My
Lord,

what
should
I
write?
He
said:
Write
the
proportions
of
all
things
up
until
the
Hour.
(Ahmad,

At‐Tirmidhi,
and
it
is
hassan.)




Adam
disputed
with
Musa.
Musa
said
to
Adam:
O,
Adam,
you
are
the
father
of
the
human
race,

Allah
created
you
with
His
hand,
and
blew
into
you
of
His
spirit,
and
made
His
angels

prostrate
to
you,
why
did
you
expel
yourself
and
us
from
the
garden?
Adam
said
to
him:
You

are
Musa
whom
Allah
favoured
with
His
speech,
and
wrote
for
you
the
Taurah
with
His
hand,

so
(tell
me)
by
how
many
years
before
my
creation
did
you
find
it
written
about
me:
[...
then

Adam
disobeyed
his
Lord
and
got
lost.]
(Qur'an
20:121)?
Musa
said:
By
forty
years.
Then,

Adam
said:
So
how
do
you
blame
me
for
something
which
Allah
had
decreed
for
me
before
my

creation
by
forty
years?
The
Prophet
said:
And
so,
Adam
defeated
Musa
in
the
dispute.


Iman
(faith)
is
to
believe
in
Allah,
His
angels,
His
revealed
books,
His
messengers,
the
last
day,

and
the
predestination
of
all
things
both
(those
which
appear)
good
and
(those
which
appear)

bad.
(Muslim)



Act,
for
each
of
you
will
find
easy
that
for
which
he
was
created.
(Muslim)




Verily,
oaths
do
not
change
destiny.
(Sahih)



O,
Abdullah
ibn
Qais,
should
I
not
teach
you
a
word
which
is
one
of
the
treasures
of
paradise?

(It
is
to
say):
There
is
no
movement
nor
any
power
except
from
Allah.



Someone
said:
That
which
Allah
wants
and
you
want.
To
which
the
Prophet
(saws)
replied:

That
which
Allah
alone
wants.
(An‐Nasaa'i,
and
he
rated
it
sahih)



3)
Millions
of
people
from
the
nation
of
Muhammad
(saws)
have
believed
in
Allah's

predestination
and
decree
of
all
things
and
events
including
its
scholars,
righteous
ones
and

others.
They
all
believed
too
in
His
wisdom
and
His
will
and
that
everything
is
known
to
Allah

in
advance
of
its
occurrence,
and
only
takes
place
by
His
decree.
Nothing
can
take
place

anywhere
in
His
kingdom
except
for
that
which
He
wills.
What
He
wills
is,
and
what
He
does

not
will
is
not.
The
pen
has
already
recorded
the
destinies
of
all
things
up
to
the
establishment

of
the
hour.

Evidence
Of
Reason




1)
Reason
does
not
reject
the
idea
of
predestination
and
decree
and
of
Allah's
wisdom
and
His

will.
Just
the
opposite,
reason
demands
that
this
is
the
case
without
doubt
because
of
the
clear

evidences
of
it
in
the
universe
around
us.




2)
Belief
in
Allah
and
in
his
perfect
might
and
power
demands
the
belief
in
His
predestination

and
His
decree,
His
wisdom
and
His
will.




3)
An
architect
is
able
to
make
drawings
for
a
huge
building
on
a
piece
of
paper.
He

determines
the
time
in
which
it
will
be
built,
and
then
works
at
the
execution
of
his
plan,

bringing
the
reality
of
the
building
from
the
paper
to
reality
in
the
time
set
for
its

accomplishment,
and
in
accordance
with
what
he
drew
on
the
paper,
neither
more
nor
less.

This
being
the
case
for
a
human,
how
could
anyone
reject
the
fact
that
Allah
has
set
the

proportions
of
all
things
from
now
until
the
hour?
And
then,
due
to
the
perfection
of
His

knowledge
and
His
power,
He
brings
about
those
assigned
proportions
just
as
He
had
pre‐set

them
in
terms
of
quantity,
nature,
time,
and
place.
There
is
no
reason
to
reject
these
facts
once

we
know
that
Allah
is
capable
of
all
things!

The
Affirmation
Of
Allah's
Characteristics
(Without
Negation,
Analogy,
Distortion
Or

Speculation)



The
Author:
Part
of
the
belief
in
Allah
is
the
belief
in
all
that
with
which
He
has
described

Himself
in
His
Book
or
with
which
His
Prophet
(saws)
has
described
Him
without
any

distortion,
negation,
speculation
(as
to
the
exact
nature
of
these
attributes),
nor
analogy
(i.e.

between
Allah's
attributes
and
those
of
His
creation
bearing
the
same
names).




This
section
is
a
more
detailed
explanation
of
the
first
pillar
of
Iman:
belief
in
Allah
Most
High.

This
is,
of
course
the
most
fundamental
principle
in
Islam,
and
the
foundation
of
all
other

principles
of
belief
and
action.



Distortion
(At‐Tahreef).




Distortion
of
the
Names
and
Attributes
themselves
(i.e.
the
words)
and
(b)
Distortion
of
their

meanings.


Examples:



The
Jahmiy
(follower
of
the
deviations
of
Al‐Jahm
ibn
Safwan)
negates
Allah's
statement
about

himself
that
he
sat
on
the
throne
by
adding
an
extra
letter
to
the
word
in
the
Qur'an.



[Istawaa
'alaa
al‐'arsh]
==>
[Istawlaa
'alaa
al‐'arsh]




The
innovators
who
changed
the
case
of
a
noun
in
the
Qur'an
in
an
effort
to
negate
Allah's

attribute
of
speech:



[Wa
kallama
Allahu
Musa
takleeman]
==>
[Wa
kallama
Allaha
Musa
takleeman]




Others
distorted
meanings
of
Allah's
attributes
without
actually
changing
the
words.

Examples
include
those
who
said
that
Allah's
anger
(u>Ghadhab)
means
His
intention
to

punish,
His
mercy
(u>Rahma)
means
his
intention
to
have
mercy,
His
hand
(u>Yad)
is
His

generosity
or
His
power,
etc.

Negation
(At‐Ta'teel):


The
meaning
of
the
word
is
to
leave,
neglect
or
be
done
with
something,
or
for
something
to

be
unused
and
non‐functional.
The
technical
meaning
here
is
the
negation
or
denial
of
any
or

all
of
Allah's
Attributes.
Negation
of
Allah's
attributes
can
be
divided
into
three
categories:



Negation
of
the
Exalted
Perfection
of
Allah
Most
High
via
the
negation
of
His
Names
and

Glorious
Attributes
such
as
was
done
by
the
Jahmiya
and
the
Mu'tazila.




Negation
through
negation
of
appropriate
interaction
with
Allah
and
neglect
of
worship
of

Him
and
obedience
to
Him,
or
the
association
of
others
with
Him
in
acts
of
worship
and/or

obedience.




Negation
of
the
relationship
of
the
creation
to
its
Creator,
such
as
the
negation
of
the

philosophers
who
claimed
that
this
physical
universe
has
no
beginning,
and
that
it
has
always

and
will
always
work
according
to
its
own
internal
rules.
They
turn
Allah
into
an
essence
with

no
attributes
‐
which
is
an
impossibility!

Speculation
And
Analogy
(At‐Takyeef
Wa
At‐Tamtheel):




At‐Takyeef
means
attempts
to
ascribe
a
detailed
understanding
of
the
exact
nature
of
the

various
attributes
with
which
Allah
has
described
Himself.
At‐Tamtheel
means
to
make
a

direct
comparison
or
analogy
between
one
of
Allah's
attributes
and
a
human
attribute
having

the
same
name,
such
as
the
comparison
of
Isa
by
the
Christians
to
Allah
Most
High,
or
that
of

Uzair
by
the
Jews
or
that
of
the
idols
by
the
polytheists
to
Allah
Most
High.
Likewise
the

Mushabbiha
among
the
Muslims
who
compare
Allah
with
His
creation
by
saying
that
He
has
a

face
like
our
faces,
hands
like
our
hands,
hearing
and
sight
like
ours,
etc.




The
author
said
elsewhere:
Rather
[the
believers]
believe
that
Allah
Most
High
is
not

comparable
to
anything
or
anyone
else,
and
He
is
the
Hearing,
the
Seeing.
They
do
not
negate

or
deny
any
of
that
with
which
He
described
Himself,
nor
[do
they]
distort
the
words
out
of

their
proper
context.
They
do
not
deviate
[with
respect
to]
His
Names
and
His
Verses.
They
do

not
seek
detailed
descriptions
of
the
exact
nature
of
His
attributes
without
sources
of
that

knowledge,
nor
compare
His
attributes
with
those
of
His
creation,
because
there
are
none

comparable
to
Him,
nor
any
equal
or
partner!



Tauhid
of
Allah's
Names
and
Attributes
means
belief
in
everything
which
has
come
in
the

Qur'an
and
the
authenticated
hadith
regarding
Allah's
attributes
with
which
He
described

Himself
in
the
Qur'an,
or
with
which
His
Prophet
(saws)
has
described
Him.
A
Muslim
must

believe
in
the
reality
of
these
attributes
just
as
they
have
come
in
the
above
sources,
without

attempting
to
analyse
the
how
of
any
of
them,
nor
to
attempt
to
represent
them
with

something
else,
nor
to
view
them
as
equivalent
to
something
else,
nor
to
re‐interpret
them

with
other
than
their
apparent
meanings
in
the
Arabic
language,
nor
to
distort
or
negate
them

maintaining
the
belief
that...



[There
is
nothing
whatsoever
similar
to
Him,
and
He
is
the
Hearer,
the
Seer.]
Ash‐Shooraa/11




Allah
said:



[Say:
He
is
Allah,
the
One
*
Allah,
the
one
sought
for
all
needs,
the
self‐sufficient,
the
eternal.
*

He
bears
not
offspring,
nor
was
He
born,
*
And
there
exists
nothing
comparable
to
Him.]

Qur'an
Al‐Ikhlaas/all



[And
to
Allah
belong
the
best
of
names,
so
call
Him
with
them,
and
leave
those
who
deviate

with
regard
to
His
names
‐
they
will
be
fully
repaid
for
all
that
they
used
to
do.]
As‐
A'raaf/180

The
Position
Of
Ahlu
As‐Sunnah
With
Regard
To
Allah's
Attributes




The
Prophet
(saws)
said:
The
best
of
generations
is
my
generation.
It
is
followed
(in

superiority)
by
the
one
which
comes
after
it,
then
the
one
which
comes
after
that,
then
the

one
which
comes
after
that.



Ahlu
As‐Sunna
acknowledge
and
believe
that
Allah
ta'ala
is
completely
unlike
and
cannot
be

compared
to
any
created
being,
neither
in
His
essence,
His
attributes,
His
actions
or
His

names.
All
of
His
names
are
glorious,
and
all
of
His
attributes
are
attributes
of
perfection
and

absolute
greatness.
The
ultimate
and
most
concise
proof
of
the
position
of
ahlu
as‐sunnah
is

found
in
the
verse
cited
earlier,
in
which
Allah
says:



[There
is
nothing
whatsoever
similar
to
Him,
and
He
is
the
Hearer,
the
Seer.]
Ash‐Shooraa/11




This
verse
contains
a
negation
which
is
followed
immediately
by
an
affirmation.
The
fact
that

Allah
negates
the
possibility
of
anything
or
anyone
being
comparable
or
like
Him,
and
follows

that
immediately
with
he
affirmation
of
two
of
His
glorious
names
and
perfect
attributes,
puts

an
absolute
end
to
the
confusing
arguments
and
sophistries
of
the
innovators
in
the
area
of

Allah's
names/attributes.
When
one
comprehends
fully
the
meaning
of
this
verse
and

contemplates
it,
it
is
alone
is
sufficient
for
an
understanding
of
this
issue.
It
is
further

supported
by
the
following
verses:



[He
knows
all
that
is
in
front
of
them
and
all
that
is
behind
them,
and
they
are
incapable
of

encompassing
Him
with
their
knowledge.]
Taha/110



[He
knows
all
that
is
in
front
of
them
and
all
that
is
behind
them,
and
they
can
encompass

nothing
of
his
knowledge
(with
their
understanding)
except
what
He
so
wills.]
Al‐Baqarah/

255



The
author
said
elsewhere:




those
who
used
their
imaginations,
(2)
those
who
distort
meanings
through
non‐apparent

interpretation,
and
(3)
those
who
postulate
ignorance
of
their
meanings
on
the
part
of
the

Prophet
(saws)
and
the
believers.




The
imaginers
are
the
philosophers
and
those
who
followed
their
path
among
sophists
(u>Al‐
Mutakallimeen)
and
Sufis.
The
essence
of
their
position
is
that
they
say:
All
that
the
Prophet

(saws)
has
mentioned
to
us
in
the
area
of
belief
in
Allah
and
the
last
day
is
just
an
imaginary

conception
of
the
realities
delivered
in
a
form
that
the
masses
could
benefit
from,
but
which

do
not
make
any
of
that
reality
clear
or
guide
the
creation
to
an
understanding
of
them.




Beyond
this,
they
fall
into
two
groups:
One
group
says
that
the
Prophet
(saws)
did
not
have

true
knowledge
of
these
realities,
and
they
say
that
some
of
the
later
philosophers
and

spiritual
seekers
after
him
have
arrived
at
this
knowledge!
They
place
some
of
the
supposed

awliyaa'
on
a
higher
lever
than
the
commissioned
messengers!
This
is
the
belief
of
the
many

of
the
sufis
and
the
Shi'a.
Another
group
says
that
while
the
Prophet
(saws)
had
knowledge
of

these
realities,
he
did
not
make
them
clear
to
the
people.
In
fact,
they
claim
that
he
taught

them
meanings
actually
at
odds
with
the
realities
which
he
understood
because
that
was
what

was
beneficial
to
them.
Thus,
their
argument
is
that
it
was
required
of
the
Prophet
(saws)
to

call
the
people
to
belief
in
Allah
having
attributes
that
they
could
understand,
to
the

resurrection
of
our
bodies
on
Qiyama,
to
eating
and
drinking
in
Al‐Jannah,
not
because
these

things
are
real,
but
because
it
would
not
have
been
possible
to
call
the
people
except
with

such
things.
Thus
they
allege
that
the
Prophet
(saws)
was
ordered
to
lie
to
the
people
for
their

own
good.
As
for
the
practical
applications
and
laws
of
Islam,
they
go
two
different
ways:

some
accept
their
obligation
upon
them,
while
others
say
that
they
only
apply
to
some
people

or
that
they
apply
to
the
common
masses,
but
that
certain
special
individuals
become
exempt

from
their
requirements.



Those
who
distort
by
allegorical
interpretation
say
that
the
Prophet
(saws)
did
not
intend,
in

these
texts
dealing
with
Allah's
attributes,
that
people
should
believe
untruths;
rather,
he

intended
with
them
certain
meanings
which,
however,
he
did
not
make
clear,
or
did
he
point

them
in
their
direction.
Rather,
he
wanted
them
to
seek
and
attempt
to
know
the
realities
with

their
minds,
and
then
to
fit
the
texts
through
interpretation
to
the
meanings
at
which
they

arrive.
In
their
belief,
the
teachings
of
the
Prophet
(saws)
were
nothing
more
than
a
test
or
a

requirement
of
them
to
seek
to
know
the
truth
from
other
sources,
and
not
from
him
(saws).




Those
who
postulate
ignorance
(and
there
are
many
of
them
who
claim
adherence
to
the

sunnah)
claim
that
the
Prophet
(saws)
did
not
know
the
meanings
of
the
revelations
about

Allah's
attributes,
nor
did
Jibreel.
According
to
this,
the
Prophet
(saws)
spoke
to
us
with

things
which
he
himself
did
not
understand.
They
cite
Allah's
statement
that:



[None
knows
their
true
meanings
(or
interpretation)
except
Allah.]




This
is
basically
a
correct
position,
except
for
the
fact
that
they
failed
to
differentiate
between

meaning
and
interpretation
(i.e.
tafsir).


No
Analogies
Or
Comparisons
Can
Be
Made
Between
Allah
Most
High
And
His
Creation



Allah
Most
High
said:
[So
do
not
posit
similitude's
to
Allah;
Verily
Allah
knows
and
you
know

not.]
An‐Nahl/74.
Allah
ta'ala
cannot
be
compared
to
any
among
His
creation
in
His
actions

and
His
attributes,
just
as
He
cannot
be
compared
to
any
of
them
in
his
essence.




This
position
of
the
Sunnah
and
its
followers,
is
at
odds
with
he
deviation
of
the
Mu'tazilah

and
those
among
the
Shi'a
who
imitated
them.
They
make
analogies
between
Allah
and
His

creation
and
make
Allah
comparable
to
His
creation
and
subject
to
the
same
methods
of

analysis.
Then
they
proceeded
to
fabricate
a
law
from
themselves,
saying
that
Allah
must
do

such
and
such
and
must
not
do
such
and
such.



The
Mu'tazilah
and
those
who
follow
their
way
are
Mushabbiha
in
relation
to
Allah's
actions,

and
Mu'attilah
in
relation
to
His
attributes.
They
reject
some
of
what
Allah
has
attributed
to

Himself,
and
they
call
that
Tauhid;
and
they
have
made
Him
comparable
to
His
creation
in

analysis
of
praiseworthy
and
blameworthy
actions,
calling
that
justice.




Their
justice
is
a
rejection
of
Allah's
absolute
power
and
control
over
his
creation
(the
Sixth

Pillar
of
Iman,
above),
and
is
in
reality
shirk.
Their
tauhid
is
deviation
with
regard
to
his

names
and
their
rejection
or
negation
(ta'teel).




[And
to
Allah
belong
the
best
of
names,
so
call
Him
with
them,
and
leave
those
who
deviate

with
regard
to
His
names
‐
they
will
be
fully
repaid
for
all
that
they
used
to
do.]
As‐
A'raaf/180




In
short,
Allah's
is
the
utmost
example
(in
all
of
his
attributes);
comparisons
and
analogies,

either
partial
or
total,
cannot
be
drawn
between
Him
and
His
creation.




[And
His
is
the
utmost
example
in
the
heavens
and
the
earth,
and
He
is
the
Mighty,
the
Wise.]

Ar‐Rum/27




Thus,
any
attribute
of
perfection
or
power
with
which
humans
can
be
described,
is
in
its

ultimate
meaning,
and
is
most
appropriate
when
applied
to
Allah,
ta'ala.
And
any
negative

attribute
or
shortcoming
which
is
negated
from
humans
by
way
of
praise
is
in
its
ultimate

meaning,
and
is
most
appropriate
when
applied
to
Allah
ta'ala.




All
issues
of
Allah's
attributes
and
names
must
be
taken
back,
both
to
affirm
and
deny,
to
that

which
Allah
said
about
Himself,
and
that
which
His
Prophet
(saws)
taught
us
about
Him.

These
sources
cannot
be
neglected
in
favour
of
those
who
forge
lies
about
Allah,
and
speak

about
Him
that
which
they
know
not.




The
author:
And
[Allah
is]
more
truthful
in
speech
and
superior
in
discourse
to
his
slaves....

This
is
taken
from
the
verse:




[Allah!
There
is
no
deity
but
Him.
He
will
surely
bring
you
all
together
to
the
day
of
Qiyamah;

there
is
no
doubt
therein;
and
who
is
more
truthful
in
discourse
than
Allah?]
An‐Nisaa/87



Allah's
discourse
is
on
the
absolute
highest
level
of
truth.
Any
knowledge
which
contradicts

the
discourse
of
Allah
is
falsehood,
lies
or
deception
since
it
contradicts
the
ultimate
and

infallible
truth.



The
author:
Further,
His
messengers
are
truthful
and
among
those
who
believe
as
true...

Truthfulness
(As‐Sidq)
means
accordance
between
statement
and
reality.
Those
who
believe

as
true
(Musaddiqeen)
refers
to
their
complete
belief
in
the
revelations
which
came
to
them.




The
author:
...This,
in
contrast
to
those
who
say
about
Allah
that
which
they
know
not.
This

includes
those
who
speak,
based
on
speculation
and
their
own
minds,
understandings
and

inclinations
about
Allah:
His
law,
His
Deen,
His
names
or
His
attributes.




Allah
said:



[Glorified
is
your
Lord,
the
Lord
of
might
above
that
which
they
attribute
to
Him.
*
And
peace

be
upon
the
messengers.
*
And
all
praise
is
to
Allah,
Lord
of
the
worlds.]
As‐Saaffaat/180‐182.

Allah
Cannot
Be
Compared
To
His
Creation




The
verses
quoted
previously
are
a
concise
expression
of
the
position
of
the
true
worshippers

of
Allah
in
relation
to
His
attributes
about
which
He
has
informed
us
through
His
Messenger

(saws).
In
the
first
verse,
Allah
declares
His
perfection
and
his
remoteness
from
any
of
the

things
which
humans
attempt
to
ascribe
to
him
with
their
minds.
Next,
He
invokes
a
greeting

upon
the
commissioned
messengers
‐
because
of
their
faithful
delivery
of
the
true
teachings

about
Allah
and
His
attributes.
Finally,
He
finishes
by
invoking
to
Himself
Al‐Hamd
the

ultimate
praise
which
is
due
only
to
Him
because
of
His
glorious
attributes
of
perfection
and

might.




Now,
we
will
take
a
closer
look
at
the
meaning
of
the
words
in
the
verse.



{Subhaana
Rabbika
Rabbi
Al‐'Izzati
'Amma
Yasifoon;
Wa
Salaamun
'Alaa
Al‐Mursaleen;
Wa
Al‐
Hamdu
Lillahi
Rabbi
Al‐Aalameen}


Subhaana:



This
is
a
verbal
noun
derived
from
the
same
root
as
Tasbeeh
which
connotes
declaration
of

Allah's
freedom
of
all
defects
(and
His
deanthropomorphism)
and
His
distance
from
all
that
is

bad.
Prayer
has
been
called
Tasbeeh,
since
this
attitude
toward
Allah
is
the
heart
of
all
belief

and
worship.




Al‐'Izza:



Strength,
power,
dominion
and
control.




Al‐Rabb:



The
Lord
and
Cherisher
of
all
of
His
creation
with
a
multitude
of
bounties
and
provisions.




As‐Salaam:




Greetings
(the
greetings
of
peace)
upon
the
Messengers.
It
also
connotes
integrity
and

freedom
from
defects
(as
opposed
to
those
who
speak
of
Allah
as
they
imagine
Him
to
be)
in

their
teachings,
since
Salaama
comes
from
the
same
root.



Al‐Mursaleen:




Plural
of
Rasool
(Messenger).
The
Messengers
are
those
to
whom
a
law
has
been
revealed

from
Allah,
and
who
have
been
ordered
to
propagate
it.



Al‐Hamd:




An
expression
of
praise
based
on
the
good
action
which
the
praised
one
has
done
by
his
will

and
choice,
whether
that
action
has
benefited
the
praiser
or
others
beside
him.


The
General
Meaning
of
the
Three
Verses:




These
verses
are
a
very
important
lesson
in
Tauhid,
and
an
apt
closing
to
Sura
As‐Saaffaat
in

which
Allah
has
declared
himself
free
of
any
consort,
wife,
partner,
son
or
companion.
This
is

so
the
Muslim
may
never
be
unmindful
of
these
truths,
and
may
place
the
seal
of
Tauhid
on
all

of
his
good
actions.
Allah
declares
Himself
free
of
all
of
the
attributes
which
have
been

ascribed
to
Him
by
those
who
oppose
the
Messengers
or
deviate
from
their
messages
‐

attributes
which
are
not
appropriate
to
His
greatness
and
perfection.
The
greeting
upon
the

Messengers
which
follows
this
is
because
of
the
complete
integrity
and
reliability
of
all
that

they
taught
about
Allah,
Most
High.
In
this,
also,
is
an
indication
that
just
as
a
Muslim
must

have
a
belief
in
Allah
free
from
any
shortcoming
or
flaw,
a
Muslim
likewise
must
believe
in
the

integrity
of
all
of
the
Messengers
in
their
actions
and
their
statements.
None
of
the

Messengers
ever
lied
about
Allah,
associated
anything
with
Him
or
deceived
their
nations

about
Him;
they
speak
nothing
about
Him
but
the
truth,
may
the
prayers
and
peace
of
Allah
be

upon
them.



The
people
of
the
Sunnah
are
unanimous
in
affirming
that
the
Messengers
are
infallible
in

their
delivering
of
the
message.
It
is
impossible
that
anything
could
stabilize
in
their
teaching

and
practice
of
the
Shariah
which
is
not
Allah's
ruling.
It
is
obligatory
to
believe
all
that
of

which
they
have
informed
us
and
to
obey
them
in
that
which
they
have
ordered
and

forbidden.
Although
a
Muslim
commits
sins
(and
does
not
thereby
cease
being
a
Muslim),
they

are
not
to
be
accepted
from
him.
Further,
if
he
repents
a
true
repentance,
he
may,
with
Allah's

mercy
reach
a
superior
state
than
the
one
previous
to
his
sin
and
repentance.



It
has
been
narrated
that
the
Prophet
(saws)
used
to
recite
these
three
verses
just
before

giving
Salaam
in
his
prayer.
It
is
also
narrated
as
a
du'a
to
be
said
at
the
conclusion
of
a
sitting.

How
To
Believe
In
Allah's
Names
And
Attributes




The
Author:
Allah,
subhaanahu,
has
combined
in
that
with
which
He
has
described
and
named

Himself
negation
(of
all
faults
and
negative
attributes)
and
affirmation
(of
all
attributes
of

might
and
perfection).
The
people
of
the
Sunnah
will
turn
nowhere
away
from
that
which
the

Messengers
have
brought.
It
is
the
Straight
Path,
the
path
of
those
upon
whom
Allah
has

bestowed
His
grace
among
the
prophets,
the
ever‐truthful,
ever‐faithful
disciples,
the
martyrs,

and
all
other
righteous
ones.




Thus,
belief
in
Allah's
names
and
attributes
is
based
upon
two
fundamental
principles:

negation
and
affirmation.
Negation
refers
to
rejecting
with
respect
to
Allah
all
attributes

which
contradict
His
perfection,
including
all
types
of
faults,
weaknesses
or
needs.
We
reject

the
idea
that
Allah
could
have
any
partner
or
peer.
Nor
can
there
be
any
comparable
to
Him
in

any
of
his
attributes
or
the
rights
due
to
him
alone.
There
are
two
types
of
affirmation:

affirmation
of
general
attributes
such
as
Allah's
absolute
perfection,
majesty,
etc;
and

affirmation
of
detailed
attributes
such
as
His
detailed
knowledge
of
all
things,
his
decree
of
all

events,
His
mercy,
etc.



Negation
(of
a
negative
attribute)
alone,
not
accompanied
by
affirmation
(of
its
opposite)
is

not
praise
and
is
not
befitting
Allah.
Thus,
every
negation
which
Allah
has
attributed
to

himself
contains
and
implies
the
affirmation
of
its
opposite.
Allah's
negation
of
His
having
any

partner
or
sharing
any
common
attributes
with
any
of
his
creation
or
of
anything
escaping
His

knowledge
or
of
his
acting
with
frivolity
or
of
His
forgetting,
becoming
tired
or
being
touched

by
sleep
all
imply
their
opposites
among
Allah's
attributes
of
perfection.




The
Author:
The
way
of
life
in
Allah's
eyes
is
Islam,
and
it
is
the
straight
path.



Ibn
Al‐Qayyim
said
(paraphrased):
The
best
expression
of
the
meaning
of
As‐Siraat
Al‐
Mustaqeem
is
that
it
is
the
path
which
Allah
set
for
his
slaves
on
the
tongues
of
His

messengers,
upon
them
be
peace,
and
made
it
the
path
to
Him
‐
there
is
no
other
way
for

them.
The
straight
path
is
dedicating
all
worship
solely
to
Allah,
and
obedience
solely
to
His

messengers
(among
men).
This
then
is
the
guidance,
and
it
is
knowledge
of
the
truth
and
its

application.




The
way
to
Allah
is
one
and
no
more.
The
Straight
Path
is
sometimes
attached
by
possessive

to
Allah
{And
this
is
my
path
which
is
straight},
because
He
is
the
one
who
ordained
it
and
set

it
as
the
way
to
success
for
His
slaves.
Other
times
it
is
so
attached
to
those
who
follow
it,
as
in

Sura
Al‐Fatiha,
since
they
are
the
ones
who
traverse
it.



As‐Siraat
in
the
Qur'an
is
of
two
types:
spiritual
(or
abstract)
and
physical.
The
spiritual
path

is
what
we
have
been
discussing,
and
the
physical,
tangible
path
(siraat)
is
the
one
which
will

be
placed
over
the
fire
of
Jahannam
on
Qiyamah.
The
people
will
pass
over
this
bridge
(or
fail

to)
according
to
their
actions
in
this
life.
The
degree
of
their
steadfastness
on
the
metaphysical

path
while
in
this
life
will
be
directly
reflected
in
their
steadfastness
and
ability
to
cross
over

the
physically
real
path
which
leads
to
Al‐Jannah.




{Verily
Jahannam
is
a
place
of
ambush.
*
A
destination
for
the
transgressors.
*
Who
will

remain
therein
for
ages.
*
Nothing
cool
shall
they
taste
therein,
nor
any
drink.
*
Except
for

boiling
liquid
and
a
liquid
dark
and
murky.
*
A
fitting
recompense.
*
Verily,
they
used
not
to

expect
any
taking
of
accounts.
*
And
they
arrogantly
treated
our
verses
as
lies.
*
And
all
things

we
have
recorded
in
a
book.
An‐Naba'/21‐29.


Testimony
That
Muhammed
(saws)
Is
Allah's
Messenger



And
I
bear
witness
that
Muhammad
is
Allah's
slave
and
messenger,
may
Allah's
prayers
be

upon
him
and
upon
his
people
(Aal)
and
his
companions
and
Allah's
greetings
(or
peace)
in

abundance...




Meaning:
I
accept
and
believe
in
an
absolute
fashion
that
Muhammad
is
the
slave
of
Allah
and

His
messenger
to
all
peoples
of
both
men
and
jinn.
He
came
as
a
bringer
of
glad
tidings
and
a

warner,
a
caller
to
Allah
with
His
leave
and
a
bright
light
of
guidance.
Thus,
it
is
obligatory
to

believe
him
in
each
and
every
issue
about
which
he
informed
us,
whether
past,
present
or

future
and
to
obey
him
in
each
and
every
order
and
forbiddance
and
to
follow
the
law
which

he
brought
(Shari'ah)
and
his
path
(Sunnah).



The
testimony
to
Muhammad's
(saws)
status
of
slave
of
Allah
and
messenger
goes
hand
in

hand
with
the
testimony
as
to
the
oneness
of
Allah,
one
is
of
no
use
without
the
other.
In
so

bearing
witness,
a
believer
acknowledges
the
perfect
servitude
of
Muhammad
(saws)
to
Allah

Most
High
and
the
completeness
and
perfection
of
his
message.
In
so
doing,
we
acknowledge

the
complete
example
in
the
person
of
the
Prophet
(saws)
and
that
his
person,
life
and

example
far
exceed
every
other
created
being
in
every
aspect
including
the
law,
his
devotion

to
Allah,
his
character,
etc.




[There
is
for
you
in
Allah's
Messenger
a
good
example
for
whoever
hopes
for
Allah
and
the

Last
Day
and
remembers
Allah
much.]
Al‐Ahzab
21




Ibn
Al‐Qayyim
said:
Just
as
Muhammad
(saws)
was
sent
with
the
message
intended
for
every

responsible
being
in
Allah's
creation,
likewise,
his
message
was
general
and
inclusive
of
all

issues
of
life
and
religion
both
general
principles
and
details.
Just
as
no
one
is
outside
the

scope
of
his
message,
likewise
no
ruling
or
judgement
of
which
the
nation
has
a
need
is

outside
the
scope
of
his
message
or
not
explained
fully
by
his
message.
Ibn
Taimia
said:
The

entire
Din
falls
under
the
two
testimonies
since
their
meaning
is
that
we
worship
none
but

Allah
and
that
we
obey
his
Messenger
(saws).
The
entire
religion
of
Islam
consists
of
this:

worship
of
Allah
by
obedience
to
His
messenger.
Every
issue
which
is
required
or
loved
by

Allah
falls
under
obeying
Allah
and
His
messenger
(saws).

The
Messengers
Are
The
Best
of
The
Creation
And
the
Most
Truthful




Whoever
contemplates
that
which
was
brought
by
the
Prophet
(saws)
will
come
to
know
that

it
could
not
have
been
delivered
except
by
most
knowledgeable
and
the
most
truthful
and

most
righteous
of
Allah's
creation.
Such
a
teaching
could
not
have
come
from
someone

intentionally
lying
and
committing
a
forgery
against
Allah
nor
from
someone
ignorant
who

imagined
that
Allah
has
commissioned
him.
We
know
this
from
the
perfection
and

completeness
of
the
message
of
Islam.
It
guides
mankind
to
that
which
is
most
beneficial
to

them
and
makes
clear
many
issues
which
the
human
mind
understands
in
general
but
is

incapable
of
arriving
at
its
details.
The
message
contains
knowledge
at
a
level
of
perfection

which
could
only
have
come
from
the
All‐Knowing
and
delivered
by
the
most
trustworthy
and

honest
of
mankind.
And,
it
contains
perfect
benefit,
good
and
guidance
of
the
creation
to
that

which
will
benefit
them
and
warning
them
against
that
which
will
harm
them
that
it
could

only
have
come
from
the
Most
Merciful,
delivered
the
most
compassionate,
merciful
and

truthful
of
Allah's
creation,
Muhammad,
may
the
prayers
and
salutations
of
Allah
be
upon
him.




Once
we
have
understood
that
Muhammad
(saws)
is
Allah's
messenger
by
our
reason
and
by

the
transmitted
evidence
which
has
reached
us
and
then
find
something
in
our
mind
which
is

at
odds
with
any
part
of
the
message,
logic
and
intellect
demand
that
we
submit
the
issue
of

difference
between
our
own
thinking
and
the
message
of
Muhammad
(saws)
to
the
one
more

knowledgeable
of
all
such
issues.
A
Muslim
would
never
give
his
opinion
precedence
over
any

statement
of
the
Prophet
(saws),
knowing
that
his
own
intellect,
no
matter
how
great,
falls
far

short
of
that
of
the
Prophet
(saws)
and
that
the
Prophet
(saws)
is
more
knowledgeable
of

Allah,
His
Names
and
Attributes,
His
law
and
of
the
hereafter.




The
difference
in
knowledge
between
the
most
knowledgeable
of
the
Muslims
and
the

Prophet
(saws)
is
much
greater
than
the
difference
between
an
average
man
and
a
master

doctor.
When
we
are
sick,
we
follow
the
prescriptions
of
the
doctor
even
though
we
know
that

his
medicines
often
don't
help
and
sometimes
harm
and
that
he
makes
mistakes.
How
then

could
we
fail
to
follow
the
prescriptions
of
the
Messenger
(saws).




Our
lack
of
knowledge
of
certain
realities
does
not
affect
their
reality.
All
that
of
which
we

have
been
informed
by
the
Truthful
messenger
is
established
whether
we
know
it
or
not
‐‐
it

is
not
affected
by
our
knowledge
of
it
one
way
or
the
other.
All
that
of
which
the
Prophet

(saws)
has
informed
us
is
truth
regardless
of
who
believed
in
it
and
who
didn't
and
all

guidance
which
the
Prophet
(saws)
delivered
is
from
Allah,
regardless
of
who
obeyed
it
and

who
rebelled
against
it.



What
is
clear
from
all
this
is
that
intellect
is
not
a
source
of
establishing
the
law.
Knowledge

can
neither
give
it
any
attribute
nor
affect
it
in
any
way
since
knowledge
here
only
seeks
to

understand
the
message
of
Allah
which
is
not
in
need
of
it
in
any
way.
To
make
this
clearer,
let

us
understand
that
knowledge
is
of
two
types.
One
type
is
a
condition
to
the
existence
of
its

subject
such
as
the
comprehension
of
one
of
us
of
what
we
wish
to
do
before
undertaking

doing
it.
The
second
type
is
theoretical
knowledge
of
something
which
is
self‐existing
and
in

no
need
of
anyone's
knowledge
of
it.
Examples
of
this
are
our
knowledge
of
the
oneness
of

Allah,
the
truthfulness
of
His
messenger
(saws)
and
the
perfection
of
His
law.
The
relationship

of
the
Shariah
to
our
own
knowledge
and
understanding
is
along
these
lines.
The
Shariah

which
Allah
sent
down
to
us
through
His
messenger
is
established
and
constant
in
and
of

itself,
whether
we
understand
it
with
our
minds
or
not.
It
is
in
no
need
of
our
minds
or
our

understanding.
We,
on
the
other
hand
are
in
dire
need
to
know
it
and
understand
it
with
our

minds
so
that
we
can
gain
its
benefit.
Our
knowledge
of
the
Shariah
and
of
Islam
will
change

the
nature
of
our
mind
and
elevate
it
to
a
higher
level
and
ignorance
of
it
will
leave
us

ignorant
and
unguided
even
though
none
of
that
will
have
any
effect
on
the
reality
of
Allah's

Din
which
is
established
and
unchanging.



That
which
is
known
infallibly
through
intellectual
reasoning
is
never
and
can
never
by
in

conflict
with
the
revelation
of
Muhammad
(saws).
In
all
such
cases
which
have
been
claimed,

we
discover
that
either
the
narration
cited
is
a
forgery,
or
its
indication
of
the
claimed

meaning
is
ambiguous
and
unclear.
In
such
a
case,
the
narration
is
understood
in
the
way

which
does
not
conflict
with
reason.

Section

Discussion
Of
Texts
Dealing
With
The
Attributes
Of
Allah
In
Which
A
Muslim
Must
Believe

Surah
Ikhlas


First:
Hadith
which
reveal
the
greatness
of
this
Sura
(presented
orally).



Allah
has
described
Himself
with
certain
attributes
in
this
short
Sura
which
is
equivalent
to

one
third
of
the
Qur'an,
as
the
Prophet
(saws)
said
in
the
hadith.
These
attributes
are
among

those
in
which
a
Muslim
must
believe.
Allah
said:




[Say:
He
is
Allah,
the
One
*
Allah,
the
one
sought
for
all
needs,
the
self‐sufficient,
the
eternal.
*

He
bears
not
offspring,
nor
was
He
born,
*
And
there
exists
nothing
comparable
to
Him.]

Qur'an
Al‐Ikhlaas/all




These,
then
are
among
the
attributes
which
a
Muslim
accepts
as
they
have
come
in
the

revelation
without
negation,
analogy,
distortion
or
speculation.
The
Prophet
(saws)
informed

us
in
a
sahih
hadith
that
this
one
short
sura
is
equivalent
to
one
third
of
the
Qur'an.
This
is

because
all
of
the
knowledge
contained
in
the
Qur'an
fits
into
one
of
three
categories:



Knowledge
of
the
Rulings
of
the
Law
(Shariah):
in
which
is
included
the
science
of
Fiqh
which

deals
with
Ibadaat
(worship),
Mu'aamalaat
(human
interaction)
and
corollaries
of
those
two;



Knowledge
of
the
Consequences
of
Our
Actions:
which
includes
those
actions
which
are
the

reason
for
returns
of
what
their
doers
deserve,
either
reward
or
punishment,
and
descriptions

of
some
of
the
details
of
the
rewards
and
punishments
in
the
hereafter;



Knowledge
of
Tauhid:
This
is
the
most
sublime
of
the
three
types
of
knowledge,
and
includes

knowledge
of
all
that
is
obligatory
upon
Allah's
slaves
in
terms
of
knowledge
of
Him
and

belief.




Sura
Al‐Ikhlas
contains
the
entire
foundation
for
this
third
type
of
knowledge
(and
this,
and

Allah
knows
best,
is
why
the
Prophet
equated
it
to
one
third
of
the
Qur'an).
Say,
He
is
Allah,

the
One,
i.e.
the
completely
unique
in
His
greatness
and
perfection,
the
one
and
only
in
his

majesty,
sublimity
and
grandeur.
This
is
carried
further
by
the
next
verse:
Allah,
the
one

sought
for
all
needs,
the
self‐sufficient,
the
eternal,
i.e.
Allah
is
the
Lord
whose
lordship
is

absolute,
the
Great
whose
greatness
is
absolute,
the
All‐Knowing
whose
knowledge
knows
no

flaw,
the
absolute
Sovereign,
and
the
Perfect
in
each
and
every
one
of
His
names
and

attributes.
Another
meaning
of
As‐Samad
in
this
verse
is
He
who
is
sought
and
needed
by
all

creation
for
all
of
their
needs,
wants
and
aspirations.
Thus
the
word
As‐Samad
is
not
only
one

of
Allah's
attributes,
rather
it
includes
in
its
meaning
the
affirmation
of
all
of
Allah's
glorious

names
and
sublime
attributes.
This
is
the
first
and
greatest
aspect
of
the
Tauhid
of
Allah's

Names
and
Attributes:
affirmation
of
all
of
His
attributes
of
perfection
and
greatness.



The
second
aspect
of
the
Tauhid
of
Allah's
names
and
attributes,
is
negation
with
respect
to

Allah
of
any
progeny,
partners
or
equals.
This
is
found
in
the
next
verses:
He
bears
not

offspring,
nor
was
He
born,
*
And
there
exists
nothing
comparable
to
Him.



The
negation
of
the
process
of
birth
or
the
betaking
of
a
son
is
in
reality
a
negation
of
all
types

of
shirk.
Shirk
is
much
more
common
among
the
human
race
than
the
claim
of
Allah
having
a

son.
Both
of
them
entail
the
belief
in
another
like
unto
Allah
at
least
in
some
aspects.
All
of
this

is
rejected
by
sound
reasoning
as
well
as
the
infallible
texts
of
the
revelation.




If
this
imagined
son
is
considered
equal
to
Allah,
this
means
the
need
of
each
of
them
for
the

other,
and
that
is
impossible
with
respect
to
Allah,
the
All‐Powerful,
the
Self‐Sufficient.




If,
on
the
other
hand,
the
son
is
less
than
equal,
this
indicates
that
the
father
sought
him
to
aid

him
in
something.
The
fact
that
all
created
beings
are
in
absolute
need
of
their
Creator
for
all

needs,
and
that
the
Creator
is
absolutely
self‐sufficient
and
not
in
need
of
them
for
anything

negates
totally
the
concept
of
father
and
son
with
respect
to
Allah.



Birth
is
something
which
occurs
not
by
the
choice
of
the
parents.
It
is
impossible
for
anything

to
take
place
which
is
not
by
the
choice
and
decree
of
Allah,
Most
High.



The
betaking
of
a
son
is
resorted
to
when
one
is
unable
to
have
their
own
as
a
substitute
for
a

natural
offspring.
To
say
that
about
Allah
is
even
worse,
since
it
indicates
a
lack
and
a
need.




This
Sura
has
been
called
Al‐Ikhlas
(i.e.,
sincerity,
completeness
of
devotion)
because
it
is

complete
in
its
description
of
the
Merciful
or
because
it
makes
the
devotion
of
one
who
reads

and
practices
it
complete
and
free
of
associations,
either
conceptual
or
practical.



This
Sura
contains
in
its
meanings
all
three
types
of
Tauhid.
It
deals
explicitly
with
the
Tauhid

of
Allah's
names
and
attributes;
the
Tauhid
of
Allah's
lordship
is
implicit
in
its
meanings;
and

the
Tauhid
of
worship
and
obedience
is
an
inevitable
consequence
of
the
contents
of
this
Sura.

Knowledge
Contained
In
This
Sura


The
Oneness
of
Allah
Most
High;



The
complete
need
of
the
creation
for
Allah,
and
His
absolute
lack
of
any
need
for
them;




A
rebuttal
of
the
claim
of
those
who
say
that
the
Qur'an
is
the
words
of
Muhammad;


Rejection
of
the
claim
of
the
Jews
that
Uzair
is
the
son
of
Allah
and
that
of
the
Christians
that

Isa
is
His
son;




A
call
to
reliance
on
Allah
for
all
needs;



A
call
to
the
worship
of
Allah
alone
and
with
no
partner;




Exaltation
of
Allah
above
any
resemblance
to
His
creation;



Details
of
belief
are
to
be
taken
from
the
Qur'an
and
the
Sunnah
only;




A
rejection
of
those
who
say
the
nature
and
its
laws
are
what
direct
all
events
in
the
universe;




Whoever
steadfastly
believes
in
the
Oneness
of
Allah,
that
He
is
As‐Samad
and
that
He
is
the

Doer
of
whatever
He
wishes
purifies
his
heart
from
all
contamination
of
shirk
or
attachment

to
other
than
Allah
Most
High;
and



This
Sura
includes
the
rejection
of
all
of
the
various
types
of
associationism.
Multiplicity
of
the

Deity
is
rejected
by
the
words
the
One.
Allah
negates
all
types
of
need
for
others
on
His
part

with
the
word
As‐Samad.
He
negates
any
similarity
or
equality
between
Creator
and
creation

with
the
words
He
bears
not
offspring.
He
negates
the
possibility
of
His
coming
about
at
a

point
in
time
(Al‐Huduth)
with
the
words
Nor
was
He
born.
And,
finally,
he
negates
the

possibility
of
any
others
being
at
all
comparable
to
Him
with
the
words:
And
there
exists

nothing
comparable
to
Him.

Ayat
Al
Kursiy




All
that
with
which
Allah
has
described
Himself
in
Verse255
of
Sura
Al‐Baqarah,
the
greatest

verse
in
the
Qur'an,
also
known
as
the
Verse
of
the
Throne
(Aayat
Al‐Kursiy)
is
also
part
of
the

attributes
of
Allah
in
which
a
Muslim
believes.




{Allah.
There
is
no
Deity
but
Him,
the
Living,
the
Ever‐Present
Sustainer.
Drowsiness
can

never
overtake
Him,
nor
sleep.
His
is
all
that
is
in
the
heavens
and
all
that
is
in
the
Earth.
Who

then
can
intercede
in
His
presence
except
with
His
permission?
He
knows
all
that
is
in
front
of

them
and
all
that
is
behind
them;
they
can
encompass
nothing
of
His
knowledge
except
as
He

wishes.
His
throne
extends
over
the
heavens
and
the
earth;
maintaining
them
causes
Him
no

fatigue
whatsoever;
and
He
is
the
High,
the
Great.}
Baqarah/255.




In
the
famous
hadith
of
Abu
Hurayrah,
the
Prophet
(saws)
explains
the
great
power
of
this

verse:




The
Prophet
(saws)
placed
me
in
charge
of
the
of
guarding
the
Zakat
of
Ramadan.
In
the
night,

an
intruder
came
and
began
taking
some
of
the
food.
I
seized
him
and
said:
I
will
take
you
to

Allah's
Messenger
(saws)
....
He
said:
When
you
go
to
your
bed,
read
the
Verse
of
the
Throne.

There
will
continue
to
be
a
guardian
from
Allah
with
you
until
morning,
and
no
Sheytan
will

approach
you.
[When
this
was
reported
to
the
Prophet,]
He
said:
He
was
truthful
with
you,

though
he
is
a
liar
‐
that
was
Sheytan!



Sahih
Al‐Bukhari/Fadhaa'il
Al‐Qur'an/10.




who
is
self‐sufficient
and
absolutely
free
of
any
need
for
any
of
his
creation
and
(2)
who

watches
over
all
His
creation
without
interruption;
He
created
them,
completed
their
creation,

He
provides
them
sustenance,
manages
their
affairs
and
extends
to
them
all
that
they
need.

This
name
includes
implicitly
all
of
Allah's
attributes
of
action
(u>As‐Sifaat
Al‐Fi'liya).
This
is

why
it
has
been
narrated
that
Al‐Hayy
Al‐Qayoom
is
the
greatest
name
of
Allah
which,
when

du'a
is
made
in
this
name,
it
is
answered;
i.e.
because
of
Al‐Hayy
including
all
of
Allah's

attributes
of
His
essence
and
Al‐Qayoom
including
all
of
His
attributes
of
action.




Then,
Allah
expounds
upon
His
attribute
of
Al‐Qayoom
(the
Ever‐Present
Sustainer,
and
the

Self‐Sufficient),
by
declaring
that
drowsiness
can
never
overtake
him,
nor
sleep.



After
that,
Allah
mentions
the
totality
of
His
dominion
over
the
upper
worlds
and
the
lower.

Another
aspect
of
the
completeness
of
His
dominion
is
that
none
can
intercede
in
His

presence
except
after
His
permission.
Thus,
this
verse
also
mentions
Ash‐Shafaa'a,
an

obligatory
part
of
a
Muslim's
Aqidah.
It
is
the
intercession
which
takes
place
after
His

permission
and
with
His
pleasure.
The
Shafaa'a
which
is
rejected,
on
the
other
hand,
is
that
in

the
beliefs
of
the
Associationists,
which
is
sought
from
other
than
Allah
and
without
His

permission.
Thus,
the
completeness
of
Allah's
Greatness
and
Dominion
means
that
none
can

ever
intercede
before
Him
except
those
to
whom
He
grants
permission
and
that
this

permission
will
only
be
granted
to
those
with
whose
actions
and
speech
Allah
is
pleased.
Allah

states
in
the
Qur'an
that
no
intercession
of
anyone
will
be
of
benefit
to
the
Associationists.



Next,
Allah
mentions
the
greatness
of
His
knowledge,
its
all‐encompassing
quality
and
that

nothing
whatsoever
is
hidden
from
His
knowledge.
As
for
His
creation,
they
are
not
capable
of

encompassing
(i.e.
comprehending)
anything
of
His
knowledge
except
to
the
degree
that
He
so

wills.
This
refers
to
the
portion
of
His
knowledge
in
the
areas
of
the
Shari'ah,
Tauhid
and
the

question
of
predetermination
which
Allah
has
allowed
some
of
his
creation
to
have
access
to

and
some
understanding
of.
It
is
an
infinitesimally
tiny
degree
of
knowledge
compared
the

knowledge
of
the
Creator,
Most
High.
Thus,
the
angels
said
to
Allah
after
the
discussion
about

the
creation
of
Adam:
Glorified
are
You!
We
have
no
knowledge
except
that
which
You
have

caused
us
to
know.
(Sura
Al‐Baqarah).




After
this,
Allah
Most
High
gave
us
a
glimpse
of
His
Majesty
and
Might
in
a
description
of
His

Kursiy,
which
is
as
the
footrest
of
the
Throne
(Al‐Arsh)
itself.
This
Kursiy
encompasses
the

heavens
and
the
earth
and
all
that
is
therein.
Allah
informs
us
that
he
preserves
and
maintains

the
heavens
and
the
earth,
keeping
them
from
crashing
into
each
other
or
shaking
apart.
He

caused
the
whole
universe
to
function
smoothly
according
to
the
laws
which
he
prescribed
for

it
and
in
a
manner
which
provides
countless
bounties
and
provisions
for
His
creation.
The

correct
interpretation
here
is
that
Al‐Kursiy
and
Al‐Arsh
are
not
the
same
thing
and
that,
as

the
Prophet
said
in
the
hadith,
the
magnitude
of
the
Kursiy
in
relation
to
the
Arsh
is
like
the

size
of
a
ring
cast
out
into
the
desert
compared
to
the
whole
desert.
In
spite
of
this
incredible

size
of
Allah's
creation,
He
is
full
capable
without
any
hardship
to
maintain
all
of
it
perfectly

from
His
mighty
Arsh
to
the
smallest
cell
or
atom.




{And
he
is
the
High,
the
Great.}
Allah
concluded
this
mighty
verse
with
these
two
names
of

His.
Allah
has
the
attribute
of
absolute
highness
and
elevation
from
every
perspective.

Elevation
of
His
essence
meaning
his
being
far
above
His
creation
mounted
on
the
Throne
and

elevation
of
degree
meaning
His
possession
of
all
attributes
of
greatness
and
perfection
that

those
attributes
being
in
the
ultimate
and
absolute
form
in
relation
to
Allah
Most
High.
And

Allah
is
the
Great,
possessor
of
absolute
greatness
and
all
perfect
attributes
of
greatness,
pride

and
power.



The
Author
said
elsewhere:
It
is
mandatory
to
understand
that
the
upper
and
the
lower

worlds,
all
of
them
put
together
are
tiny
in
relation
to
the
Creator,
Most
High,
as
has
been

clearly
established
in
the
texts
of
the
Qur'an
and
the
Sunnah.
No
comparisons
whatsoever

may
be
made
between
the
two
magnitudes.
The
heavens
and
the
earth
and
all
that
is
therein

is,
in
Allah's
grasp,
like
nothing
more
than
a
mustard
seed
in
the
grasp
of
a
human
being.

Furthermore,
the
whole
of
Allah's
creation
knows
instinctively
to
look
for
their
Lord
in
the

upward
direction,
in
contrast
to
some
of
the
Associationists
or
philosophers
who
have

become
confused
on
this
issue.
[paraphrased]

Knowledge
contained
In
This
Ayat



Assertion
of
Allah's
deity
ship.




His
oneness
in
His
attribute
of
deity
ship.




Assertion
of
Allah's
attribute
of
Life.



Assertion
of
Allah's
attributes
of
a)
self
sufficiency
and
lack
of
all
need
for
anyone
and
b)
His

complete
and
total
maintenance
of
and
care
for
His
entire
creation
on
a
continuous
basis

without
interruption.
(Both
concepts
are
from
the
term
Al‐Qayoom.)




Exaltation
of
Allah
(negation)
above
any
possibility
of
drowsiness
or
sleep.




Negation
of
Allah's
ever
being
incapable
of
anything.



Assertion
of
the
absolute
and
complete
nature
of
Allah's
knowledge
and
that
it
encompasses

everything
in
His
creation.



Assertion
of
the
completeness
of
Allah's
dominion
and
that
to
him
belongs
all
that
is
in
the

heavens
and
the
earth
both
in
terms
of
their
original
creation
and
His
ownership
of
them
after

than,
in
which
He
has
no
partner
or
competitor.



His
total
control
over
knowledge
of
His
creation,
and
that
they
can
never
know
or

comprehend
anything
except
that
which
He
wills
for
them.



Assertion
of
the
reality
of
the
intercession
by
those
to
whom
Allah
grants
permission.




Assertion
of
Allah's
attribute
of
elevation
and
that
He
is
above
his
creation
and,
obviously,

therefore
distinct
and
separate
from
it.




Assertion
of
Allah's
will
or
decree
(Al‐Mashee'a).




Rejection
of
the
position
of
all
of
those
who
claim
intercession
for
idols
or
others.



Rejection
of
all
those
who
deny
the
absolute
nature
of
Allah's
knowledge
e.g.
that
He
doesn't

know
events
until
they
occur.



That
Allah,
when
he
so
wishes,
grants
to
humans
some
portion
of
His
knowledge,
as
Allah

said:




{We
will
show
them
Our
signs
on
the
horizons
and
in
them
selves
until
it
becomes
clear
to

them
that
it
is
the
Truth.
It
is
not
sufficient
that
your
Lord
is
a
witness
over
all
things?}

Fusilat/53




That
no
human
is
the
true
possessor
of
anything
‐‐
they
only
possess
its
use
temporarily,
and

Allah
is
the
true
Owner
of
all
things.




That
the
most
knowledgeable
of
humans
has
been
given
only
a
tiny
portion
of
knowledge.



That
there
are,
in
the
heavens,
creations
known
only
to
Allah.




That
intercession
before
Allah
is
not
something
that
can
be
earned
or
achieved
by
any
human.

Rather,
it
is
only
after
and
by
Allah's
permission
to
those
with
whom
he
is
pleased.


Allah's
Knowledge
Encompasses
All



{He
is
the
First,
the
Last,
the
Uppermost
and
the
Innermost
and
He
is
completely

knowledgeable
of
all
things.}
Al‐Hadeed/3.




{And
place
your
reliance
on
the
Living,
who
never
dies,
and
exalt
His
praises,
and
enough
is
He

to
be
fully
informed
of
the
sins
of
His
slaves.}
Al‐Furqan/58.




{He
is
the
One
who
created
the
heavens
and
the
earth
in
Truth;
the
day
He
says,
Be!,
and
it
is.

His
Word
is
the
Truth.
His
will
be
the
dominion
the
day
the
horn
will
be
blown;
Knower
of
the

unseen
and
the
apparent,
and
He
is
the
Wise,
the
Fully‐Acquainted
(with
all
things).
Al‐
An'aam/73




The
Prophet
(saws)
has
interpreted
the
four
glorious
names
of
Allah
found
in
the
verse
from

Sura
Al‐Hadeed
above
saying
(in
some
of
his
Du'a):



You
are
the
First
so
there
is
nothing
before
you,
and
You
are
the
last
so
there
is
nothing
after

You,
and
you
are
the
Uppermost
so
there
is
nothing
above
You,
and
You
are
the
Innermost
so

there
is
nothing
closer
than
You.




The
common
denominator
of
these
four
names
is
the
concept
of
encompassing.
This
concept

can
then
be
divided
into
two
categories:
encompassing
in
time
and
encompassing
in
space.

With
relation
to
time,
Allah
is
the
First
before
all
else
no
matter
how
ancient,
and
the
Last

after
which
there
is
nothing.
With
relation
to
space,
Allah
is
the
Uppermost
above
all
other

dominators
or
mighty
ones;
and
He
is
the
Innermost
beyond
which
there
is
nothing.
Thus,
the

First
is
Allah's
having
no
beginning,
the
Last
is
His
eternal
existence,
the
Uppermost
is
Allah's

elevation
above
His
creation
and
His
Mightiness,
and
the
Innermost
is
his
closeness
(in
His

knowledge
and
power).




Then,
Allah
said:
...and
He
is
completely
knowledgeable
of
all
things.
Allah
is
all
knowing
of
all

that
ever
was,
all
that
is
now,
all
that
ever
will
be,
and
all
that
would
have
been
if
such‐and‐
such
a
variable
had
been
different.
He
knows
all
of
this
about
the
lower
worlds
and
the
upper

worlds,
about
all
apparent
and
hidden
things,
about
all
that
is
possible,
that
which
must
be

and
that
which
cannot
be
and
{...nothing
can
be
hidden
from
Him,
not
even
an
atom's
weight,

neither
in
the
heavens
nor
in
the
earth.}
Saba/3.


Knowledge
Contained
In
This
Ayat



The
affirmation
of
Allah's
attribute
of
First,
and
His
being
before
all
else.




The
affirmation
of
Allah's
eternity,
that
He
will
remain
forever,
and
that
nothing
is
after
Him.



The
affirmation
of
Allah's
attribute
of
Highness
and
elevation
above
His
creation.




Allah's
closeness
(with
His
Knowledge
and
Power)
and
His
encompassing
of
all
things.



The
perfection
of
Allah's
Knowledge
and
that
it
encompasses
all
things.




Rejection
of
the
claim
that
Allah
knows
only
the
generalities
in
the
universe
but
not
every

intricate
detail.




Rejection
of
the
claims
of
those
who
reject
Allah's
attribute
of
Knowledge.




Affirmation
of
Allah's
attribute
of
speech.



Urging
to
be
conscious
of
Allah
in
public
and
in
secret.




In
the
second
verse,
Allah
orders
us
to
place
our
reliance
in
Him,
the
Living
who
never
dies.

The
meaning
of
At‐Tawakkal
is
the
reliance
of
the
heart
on
Allah
for
the
acquiring
of
all

benefit,
and
the
repelling
of
all
harm
accompanied
by
trust
in
Allah,
and
practice
of
the
causes.

i.e.,
Place
your
reliance
on
the
Eternal
Lord,
the
Lord
and
Sovereign
of
all
things,
make
Him

your
sanctuary
and
refuge,
refer
all
of
your
affairs
to
him,
actively
seek
submission
to
His
Will

and
Order
and
then
be
steadfast
in
the
face
of
all
that
afflicts
you
in
the
pursuit
thereof,
with
a

surety
of
knowledge
that
He
is
sufficient
for
you,
He
is
your
Helper
and
Ally,
and
the
only
One

to
take
you
to
your
goal.




Ibn
Al‐Qayyim
said:
The
people
are
in
unanimous
agreement
that
At‐Tawakkal
in
no
way

conflicts
with
the
pursuit
of
the
causes
of
success
and
that
At‐Tawakkal
is
no
valid
unless

accompanied
by
pursuit
of
the
causes.
Sahl
ibn
Abdallah
said:
Whoever
attacks
effort
and

striving
has
attacked
the
Sunnah
and
whoever
attacks
At‐Tawakkal
has
attacked
Iman

(belief),
for
At‐Tawakkal
was
the
state
of
the
Prophet
(saws)
and
striving
and
working
was
his

Sunnah.
Therefore,
whoever
works
on
(achieving)
his
(saws)
state,
let
him
beware
lest
he

neglect
his
(saws)
Sunnah.




At‐Tawakkal
is
two
types:
reliance
on
Allah
and
reliance
on
other
than
Allah.
Reliance
on

other
than
Allah
is
three
types:




Reliance
on
other
than
Allah
in
affairs
of
which
none
are
capable
except
Allah
Most
High.

Examples
include
reliance
on
the
dead
and
those
worshipped
besides
Allah
in
issues
of

sustenance,
achieving
benefits
or
repelling
harm.
This
is
major
association
(Ash‐Shirk
Al‐
Akbar).



Reliance
on
other
than
Allah
in
some
of
the
apparent
causes
such
as
reliance
on
a
ruler
in

those
areas
in
which
Allah
has
given
him
some
power
such
as
material
wealth,
repelling
harm

or
coming
to
one's
aid
in
battle.
This
is
a
type
of
minor
association
(u>Ash‐Shirk
Al‐Asghar).




Commissioning
another
person
to
do
something
of
which
you
yourself
are
capable
on
your

behalf.
This
is
legitimate
in
general,
but
it
is
not
acceptable
for
him
to
place
in
reliance
in
that,

but
rather
to
maintain
his
full
reliance
upon
Allah
to
make
his
affairs
easier.
With
this

condition,
this
is
part
of
the
legitimate
pursuit
of
the
causes
of
success.




Ibn
Taimia
said:
The
turning
away
of
the
heart
from
seeking
from
Allah
and
placing
all
hope
in

Him
leads
inevitably
to
the
drifting
of
the
heart
away
from
the
worship
of
Allah.
This
is

especially
so
when
one
places
hopes
in
created
beings
and
is
distracted
from
placing
his
hopes

in
the
Creator.
And
so,
his
heart
becomes
attached
to
his
political
power,
his
armed
forces,
his

followers,
his
servants,
his
Shaikh
or
others
among
those
who
have
either
already
died,
or

who
will
die.




Allah
says
{And
place
your
reliance
on
the
Living,
who
never
dies...}.
The
human
heart
can

never
attain
felicity,
happiness
or
experience
any
true
sweetness
and
peace
and
tranquillity

except
through
worship
of
its
Lord,
love
for
Him,
and
turning
to
Him
in
submission
and

repentance.
Even
if
one
were
to
achieve
all
the
sources
of
pleasure
and
sweetness
from
Allah's

creation,
but
without
the
supreme
pleasure
of
Iman
and
Tawakkal,
he
would
never
find
peace

therein
because
of
the
spiritual
poverty
from
which
he
would
suffer.

Knowledge
Contained
In
This
Ayat




Affirmation
of
Allah's
attribute
of
Life.
This
is
one
of
the
attributes
of
Allah's
essence.
Allah's

Life
is
the
ultimate
and
perfect
meaning
of
Life
which
inevitably
means
His
eternity.
The

significance
of
this
attribute
here
is
the
Ever‐Living
is
the
one
in
whom
one
should
place
his

trust
and
reliance.




The
order
to
place
one's
true
reliance
in
Allah
Most
High.



Rejection
of
the
claims
of
those
who
reject
Allah's
attribute
of
Life.


Allah's
Attribute
Of
Knowledge



One
of
the
attributes
with
which
Allah
has
described
us
is
His
attribute
of
knowledge
or
of

knowing.
As
with
all
of
Allah's
attributes,
we
accept
at
face
value
that
Allah
knows
since
He

said
He
does.
Since
Allah
is
totally
unlike
any
of
His
creation
and
there
is
nothing
at
all

comparable
to
him,
we
know
that
Allah's
knowledge
is
not
like
human
knowledge
which
we

know
of
and
can
in
no
way
be
compared
to
it.
Finally,
since
that
we
know
that
Allah
is
the

Exalted,
Possessor
of
all
attributes
of
perfection
and
might,
we
know
that
His
knowledge
is
the

ultimate
and
perfect
meaning
of
the
concept
of
knowledge.



In
this
section,
We
will
discuss
four
different
verses
which
indicate
Allah's
attribute
of

knowledge.




{He
is
the
one
who
created
the
heavens
and
the
earth
in
six
days,
then
sat
on
the
throne.
He

knows
all
that
enters
into
the
earth
and
all
that
comes
out
there
from;
and
all
that
descends

from
the
heavens
and
all
that
ascends
therein.
He
is
with
you
wherever
you
are,
and
Allah
is

Seeing
of
all
that
you
do.}
Hadeed/4




This
verse
is
one
of
the
proofs
of
Allah's
attribute
of
knowledge.
Allah's
knowledge
is
on
of
His

attributes
of
His
essence
(As‐Sifaat
Adh‐Dhaatiya).
Allah's
knowledge
includes
and

encompasses
all
things.
He
knows
what
was,
what
is,
what
will
be
and
what
would
have
been

if
such‐and‐such
a
variable
had
been
different.



This
verse,
then
affirms
Allah's
knowledge.
He
knows
all
that
enters
the
earth
such
as
water,

treasures,
the
dead,
seeds,
animals,
cave
creatures,
etc..
He
knows
all
that
issues
forth
from

the
earth
such
as
plants,
minerals,
water,
steam
and
the
dead
on
the
day
of
Qiyamah.
Allah

knows
all
that
descends
from
the
heavens
such
as
the
angels,
rains,
heat,
cold
and
calamities.

And
He
knows
all
that
ascends
therein
such
as
the
preservers
of
people's
actions.




Al‐Qadariya
reject
Allah's
attribute
of
eternal
knowledge.
They
deny
Allah's
knowledge
of

events
before
they
occur.
Imam
Ahmad
said
in
his
rebuttal
of
this
position:
If
the
Jahmiy
says

that
Allah
does
not
have
knowledge
he
has
disbelieved
and
if
he
says
that
Allah
has
knowledge

that
came
about
at
a
point
in
time
he
has
also
disbelieved.
This
is
because,
in
so
doing,
he
has

claimed
that
Allah
was
at
some
point
unknowing
until
the
knowledge
came
to
him
and
then

He
knew.
And
if
he
says
that
Allah
possesses
eternal
knowledge
which
is
neither
created
nor

did
it
come
about
at
a
point
in
time,
he
has
reversed
his
position
and
returned
to
the
position

of
the
people
of
the
Sunnah.




This
can
even
be
seen
from
the
standpoint
of
logic
and
sound
reasoning
as
follows:
Allah
is
the

Creator
of
all
things.
It
is
impossible
that
He
could
have
created
and
yet
be
ignorant
of
them.

This
is
because
creating
of
something
can
only
be
an
act
of
will.
This
will
necessitates
a

conception
of
what
is
to
be
created,
and
this
conception
necessitates
His
knowledge
of
what

he
created.
Secondly,
if
it
is
said
that
created
beings
possess
some
forms
of
knowledge,
then

this
knowledge
could
only
have
come
from
their
Creator.
It
is
not
possible
that
the
creator
of

knowledge
could
Himself
be
without
it.
Rather,
Allah's
is
the
most
sublime
analogy,
and
He
is

no
way
equal
or
comparable
to
His
creation.
In
fact
any
positive
attribute
with
which
Allah's

creation
are
praised
has
its
perfection
and
ultimate
form
in
the
Creator
Himself,
exalted
his

He.
And
any
negative
attribute
with
which
Allah's
creation
are
praised
by
its
denial,
is
more

deservedly
and
more
perfectly
negated
in
the
case
of
the
Creator
Most
High.

Knowledge
Contained
In
This
Ayat




Affirmation
of
Allah's
attribute
of
knowledge
or
knowing.




Rejection
of
the
position
of
Al‐Qadariya
in
the
question
of
Allah's
knowledge.



Allah's
knowledge
includes
and
encompasses
all
things
‐
nothing
whatsoever
is
hidden
from

Him.



Rejection
of
the
position
of
those
who
claim
that
Allah
knows
only
the
generalities
and
not
the

details
of
events
in
the
universe.



Proof
of
Allah's
elevation
above
His
creation.




Allah's
absolute
capability
and
power
to
do
all
things.




An
urging
to
be
conscious
of
Allah
at
all
times
and
to
beware
of
His
laws
and
boundaries.




Proof
of
the
non‐literal
or
general
with‐ness
of
Allah
with
His
creation
(Al‐Maa'iya
Al‐Amma).




Affirmation
of
Allah's
attribute
of
Seeing.



Evidence
of
resurrection
of
the
dead,
taking
of
accounts,
and
rewards
and
punishments

according
to
one's
actions
in
this
life.



{And
with
Him
are
the
keys
to
the
unseen;
none
know
them
except
Him.
He
knows
all
that
is

in
the
land
and
in
the
sea.
No
single
leaf
falls
without
His
knowledge,
nor
any
seed
(or

particle)
in
the
dark
recesses
of
the
earth,
nor
any
moist
thing
or
dry
thing
‐
all
of
that
is
in
a

clear
book.}
59/6.




{Allah
knows
what
every
female
carries,
that
which
the
womb
absorbs
and
that
which

increases.
Everything
is
with
Him
in
precise
proportion.}
8/13.




The
verse
about
the
keys
of
the
unseen
is
one
of
the
greatest
verses
in
the
Qur'an
which
deals

in
detail
with
Allah's
all‐encompassing
knowledge.
The
meaning
is
that
with
Allah
Most
High

alone
are
the
stores
of
the
unseen
or
the
keys
thereto.
He
is
the
one
who
has
encompassed
all

with
His
knowledge
‐
all
beside
him
are
ignorant
and
know
nothing
whatsoever
of
the
unseen

except
that
which
Allah
gives
to
them.
Al‐Mannawiy
said:
Thus,
whoever
claims
for
himself

knowledge
of
any
of
the
unseen
has
entered
kufr.
The
Prophet
(saws)
said:




The
Keys
of
the
Unseen
are
five:
Very
Allah
possess
knowledge
of
the
Hour;
He
sends
down

the
rain;
He
knows
what
is
in
the
wombs;
no
soul
knows
what
it
will
earn
tomorrow;
and
no

soul
knows
in
which
land
it
will
die.
Verily,
Allah
is
All‐Knowing,
All‐Aware.




In
the
second
verse,
Allah
tells
us
that
no
conception
can
take
place
nor
any
birth
without
His

knowledge.
He
knows
on
what
day
any
female
will
conceive
and
on
what
day
(and
if)
she
will

give
birth.
His
knowledge
also
includes
what
is
in
the
womb
‐
whether
male
or
female,
whole

or
deformed,
what
provision
they
will
obtain
while
in
this
life
and
whether
of
the
people
of

paradise
or
of
the
people
of
hell‐fire.

Knowledge
Contained
In
These
Verses




Affirmation
of
Allah's
attribute
of
knowledge.




Proof
of
the
reality
of
the
Preserved
Tablet
(Al‐Lauh
Al‐Mahfoodh).




Evidence
of
Allah's
greatness
in
His
sublime
attributes.




That
the
Preserved
Tablet
is
a
record
of
all
things.



That
Allah
is
in
full
knowledge
of
the
seen
and
the
unseen,
the
known
and
the
unknown
and
of

all
things
in
all
times
and
places
no
single
thing
of
any
kind
is
hidden
from
His
knowledge.



Rejection
of
the
position
of
those
who
believe
that
the
Prophet
(saws)
was
a
knower
of
the

unseen.



In
this
verse
is
the
knowledge
which
totally
rejects
the
lies
of
the
sorcerers,
fortune
tellers,

astrologers
and
the
like
who
make
claims
to
things
which
are
not
within
their
ability
or
their

knowledge.



A
reminder
to
all
responsible
creatures
of
Allah
(Mukallafoon)
and
a
warning
not
to
be

unmindful
of
their
actions
and
conditions
as
they
relate
to
rewards
and
punishments.



It
is
understood
from
this
verse
that
all
of
the
information
in
the
lands
and
the
sea
are
tiny
in

comparison
to
the
whole
meaning
of
the
Keys
of
the
Unseen
of
which
Allah
is
all‐knowing.




That
Allah
alone
knows
what
the
wombs
contain.




{Allah
made
the
Ka'abah
‐
the
Sacred
House
‐
a
sanctuary
(or
a
sustenance
or
support)
for
the

people
and
(likewise)
the
forbidden
month,
the
sacrificial
animals
and
the
(special)
collars

(that
mark
them).
That
is
so
you
may
know
that
Allah
knows
all
that
is
in
the
heavens
and
the

earth
and
that
Allah
is
all‐knowing
of
all
things.}
5/97




That
is
so
you
may
know...
refers
back
to
Allah's
acts
expressed
in
the
first
part
of
the
verse,
or

to
the
meanings
in
the
verses
before
this
in
the
Sura
or
to
an
omitted
phrase,
the
meaning

being:
He
did
that
in
order
that
you
may
know...
i.e.
that
you
may
know
that
Allah's
power
and

knowledge
are
perfect,
and
He
is
capable
of
all
things.
His
knowledge
and
power
includes
all

things,
including
the
acts
of
His
slaves.
Whenever
He
wills
to
do
anything,
He
does
it
with
no

opposition
and
none
who
can
prevent
Him.
All
things
in
the
creation
are
under
the
force
of
His

absolute
power
and
will,
and
nothing
is
outside
of
His
knowledge.


Knowledge
Contained
In
This
Verse




Allah's
absolute
knowledge
and
His
absolute
capability,
power
and
control.




Proof
of
the
Tauhid
of
Deityship
(Tauhid
Al‐Uluhiya).



Guidance
to
contemplation
and
the
seeking
of
beneficial
knowledge.




Fear
of
Allah,
the
Capable
of
all
things.



Rejection
of
the
position
of
Al‐Qadariya
who
claim
that
the
actions
of
people
do
not
fall
under

Allah's
Qudra
(power
and
decree).



Proof
of
Allah's
attribute
of
creation.




That
Allah's
slaves
do
not
truly
conceive
of
His
greatness.
(See,
Sura
Al‐An'aam
(6),
verse
91.)

If
they
did,
they
could
never
commit
acts
of
disobedience
knowing
that
He
could
destroy
them

for
it
in
an
instant.




Allah's
immense
patience,
compassion
and
forbearance
with
the
disbelievers
and
the

disobedient
believers.
(Otherwise,
He
would
destroy
them
immediately
and
not
give
them

more
and
more
chances
to
go
right.)

Allah's
Will




Allah
says,
quoting
the
man
speaking
to
the
one
with
the
great
garden:



{Rather
He
is
Allah,
my
Lord,
and
I
will
associate
no
one
with
my
Lord.
And,
if
only,
when
you

entered
your
garden,
you
had
said:
That
which
Allah
wills;
there
is
no
power
except
by
Allah,

if
you
see
me
as
less
than
you
in
wealth
and
children.}
Al‐Kahf/38‐39



In
this
verse,
and
others
like
it,
Allah
affirms
the
reality
of
His
absolute
will.
Allah's
will
is
of

two
types:



Iradat
Allah
Al‐Kauniya
Al‐Qadariya:
This
is
His
will
as
related
to
His
decree,
which
we
have

already
discussed.
It
is
His
determination
of
all
things
and
events.
This
will
must
be,
and

nothing
whatsoever
can
alter
it,
change
it,
or
prevent
its
coming
about.
The
decree
of
Allah

contains
both
human
actions
which
are
in
accordance
to
Allah's
Shariah
and
things
which
are

in
violation
of
it.
The
will
referred
to
in
the
above
verse
is
of
this
type.




Iradat
Allah
Ad‐Deeniya
Ash‐Shar'iya:
This
is
Allah's
will
as
related
to
His
order,
i.e.,
all
that

with
which
He
has
ordered
us
via
His
messengers.
At
this
point
in
time,
that
means
the

Shariah
found
in
the
message
of
Muhammad
(saws).
This
will
may
be
in
any
particular
case

and
it
may
not
be.
Thus
Allah
ordered
that
Abu
Talib
should
be
a
Muslim,
but
He
did
not

decree
it.
This
will
contains
only
that
which
is
pleasing
to
Allah,
i.e.
that
which
is
enjoined
in

the
Shariah.



In
this
verse,
the
believing
man
is
addressing
another
who
has
become
haughty
because
of

worldly
wealth
which
Allah
has
given
him.
He
says
to
him
that
if
you
were
so
pleased
with

your
garden
when
you
entered
it,
why
didn't
you
then
thank
Allah
for
the
bounty
which
He

has
bestowed
upon
you,
reminding
yourself
that
whatever
happens
is
only
what
Allah
has

decreed.
This
would
have
been
on
your
part
an
admission
of
your
powerlessness,
and
that
all

that
is
in
your
garden
is
only
by
Allah's
will,
as
is
its
continued
existence
or
its
destruction
and

decay.
Furthermore,
the
development
and
cultivation
which
you
have
done
to
it
was
only
by

Allah's
permission
and
with
His
aid,
not
by
your
own
strength,
capability
or
power.

Knowledge
Contained
In
This
Ayat



Affirmation
of
Allah's
will,
in
this
case
His
absolute
will
or
decree
which
must
be,
and
which
is

the
sole
determinant
of
all
events.




All
that
occurs
and
all
that
is
can
only
be
that
which
Allah
has
predestined
and
decreed
to
be.



A
reminder
to
praise/thank
(Al‐Hamd)
Allah
for
His
bounties
and
to
acknowledge
our

helplessness
and
lack
of
power
except
with
the
aid
of
Allah
Most
High.



That
nothing
can
be
transformed
from
one
state
to
another
except
by
Allah's
power.
(This
is

the
meaning
of
Laa
Haula
wa
Laa
Quwwata
illa
billahi.)




A
sincere
advice
and
a
reprimand
to
anyone
who
says
something
like
what
the
owner
of
the

garden
said.
In
the
verses
before
this,
he
is
quoted
as
saying:
I
am
greater
than
you
in
wealth

and
stronger
in
number.
Then,
when
he
entered
his
garden,
he
said:
I
don't
think
this
will
ever

be
destroyed.
And
I
don't
think
the
Hour
is
really
coming;
and
even
if
I
am
returned
to
my

Lord,
I
will
surely
find
something
even
better
than
this
in
exchange.




In
Sura
Al‐Baqarah,
Allah
mentions
the
Prophets,
peace
be
upon
them,
and
then
says:




{...And
if
Allah
had
so
willed,
those
who
came
after
then
would
never
have
fought
one
another

after
that
which
is
clear
had
come
to
them.
But
they
differed:
some
of
them
believed
and
some

of
them
disbelieved.
If
Allah
had
so
willed,
they
would
never
have
fought,
but
Allah
does
as
He

wishes.}
Al‐Baqarah/253




In
this
verse,
Allah
informs
us
of
what
took
place
among
the
followers
of
all
of
the
Prophets,

peace
be
upon
them,
and
what
was
to
take
place
among
Muhammad's
followers
as
well.
They

differed
and
became
enemies
of
each
other.
Here,
Allah
reminds
us
that
all
of
that
was
only
be

His
will
(of
the
first
type
as
explained
above,
and
not
of
the
second
type!),
since
nothing

whatsoever
can
take
place
in
His
creation
except
that
which
He
as
predestined
and
decreed.
If

Allah
had
willed
that
they
would
not
differ
and
fight,
it
would
not
have
happened.
In
fact,
as

Allah
tells
us
elsewhere
in
the
Qur'an,
if
He
had
willed
that
all
humanity
be
believers,
it
would

have
been
so,
but
he
did
otherwise
for
a
wisdom
and
a
reason
known
to
Him.

Knowledge
Contained
In
This
Ayat




Affirmation
of
Allah's
absolute
will
and
that
whatever
occurs
is
by
His
will
and
that
whatever

He
wills
must
occur.




Affirmation
of
Allah's
attribute
of
doing,
and
that
He
does
whatever
He
wishes.




Affirmation
of
Allah's
attribute
of
absolute
power
and
ability
to
do
all
things.



The
next
verse
from
Sura
Al‐Maidah
is
an
example
of
the
other
will
of
Allah,
i.e.,
the
one

relating
to
that
which
pleases
Allah
and
that
which
He
enjoins
upon
us
and
that
is
the
Shari'ah

if
Islam.




{O
you
who
believe,
fulfil
your
contractual
obligations.
Allowed
for
you
are
the
grazing

animals,
except
that
which
has
been
recited
to
you,
and
not
to
make
hunted
animals
allowed

while
you
are
in
a
state
of
Ihraam.
Verily
Allah
rules
as
He
wishes.}
Al‐Maidah/1




The
will
of
Allah
alluded
to
here
is
of
the
second
type
explained
above.
It
is
clear
that
it
is

Allah's
will
or
order
that
we
eat
only
of
the
animals
which
are
Halal,
and
that
we
not
break
the

restrictions
on
hunting
during
the
Hajj.
It
is
also
clear
that
this
will
does
not
always
occur
in

all
cases.
Some
people
follow
the
orders
of
Allah,
while
others
violate
it
and
partake
of
the

haraam.


Allah
rules
(yahkum)
as
He
wishes.
He
is
the
absolute
sovereign
and
source
of
law
(u>Al‐
Hakim),
and
there
can
be
no
objection
to
His
rulings.
He
is
Al‐Hakim
and
there
is
no
other

sovereign
(Haakim)
other
than
Him.
All
sovereignty
other
than
His
sovereignty
is
false
and

rejected.
Anyone
who
rules
by
any
rulings
or
laws
other
than
those
of
Allah
and
His
Prophet

(saws)
is
a
Taaghoot
(shaitaan)
and
a
Kaafir.
Allah
said:



{And
any
who
rule
not
by
what
Allah
has
sent
down
are
indeed
Kaafireen.}




This
is
general,
and
covers
all
areas
of
life.
There
is
no
issue
in
which
Allah
does
not
have
a

ruling.
Allah
said:



{We
have
neglected
nothing
in
the
book.}




{On
this
day
we
have
perfected
for
you
the
Deen,
and
completed
our
favour
upon
you.}




The
Prophet
said
in
the
hadith:




I
have
left
you
on
the
clearest
of
bases.
Its
night
is
like
its
day.
None
are
corrupted
away
from

it
except
those
doomed
to
destruction.



It
was
an
obligation
upon
every
single
messenger
sent
by
Allah
to
point
his
nation
to
all
that

he
knew
was
for
their
good
and
to
warn
them
against
all
that
he
knew
was
for
their
detriment.



Abu
Dharr
said:
The
Prophet
(saws)
passed
way
from
us
and
there
was
not
a
single
bird

flapping
its
wings
in
the
sky
but
that
he
had
given
us
some
knowledge
of
it.



There
can
be
no
doubt
that
anyone
who
turns
away
from
the
book
of
Allah
and
the
Sunnah
of

His
Messenger
(saws)
and
taking
in
its
stead
man‐made
laws
is
a
kaafir
whose
Kufr
is

sufficient
to
remove
him
from
the
Ummah
of
the
Muslims.
Likewise,
anyone
who
mocks
the

Qur'an,
or
claims
that
it
is
contradictory
or
a
forgery
or
that
humans
could
produce
the
likes

of
it.
Also
anyone
who
denies
or
rejects
any
part
of
the
contents
of
the
Qur'an.




It
is
also
Kufr
for
anyone
to
believe
that
they
can
transcend
the
law
of
Muhammad,
as
it
was

possible
for
Al‐Khidhr
in
the
Qur'an
to
transcend
the
law
of
Musa.
Or
one
who
believes
the

guidance
of
another
man
to
be
superior
to
the
guidance
of
Muhammad
(saws).
Or
that
we

must
transcend
his
law
because
of
the
time
in
which
we
are
living
‐
i.e.,
that
it
was
fine
in
the

days
in
which
it
was
revealed
but
is
not
out
of
date.


Knowledge
Contained
In
This
Ayat




Affirmation
of
Allah's
absolute
and
unique
sovereignty.




Four‐legged
grazing
type
animals
are
halal,
except
what
has
been
exempted
in
the
Qur'an
or

the
Sunnah.




Prohibition
of
hunting
during
the
period
of
Ihraam.




Affirmation
of
Allah's
will
as
relates
to
his
Shariah,
and
that
He
rules
in
whatever
way
He

wishes.




Affirmation
of
the
Tauhid
of
Allah's
Deityship.




Allah's
mercy
and
compassion
with
His
creation.


Allah's
Will



{Is
then
the
one
who
had
been
dead,
who
We
brought
to
life
and
for
whom
We
made
a
light

with
which
he
walks
among
the
people
like
the
one
whose
analogy
is
[as]
one
in
darkness,

never
coming
out
there
from?
Thus,
that
which
the
disbelievers
do
is
made
to
seem
fair
to

them.
*
And
thus
We
made
in
every
village
prominent
ones
who
are
its
criminals
that
they

may
plot
therein.
But
they
plot
not
except
against
their
own
souls,
without
even
knowing
it.
*

And
when
a
clear
sign
comes
to
them,
they
say:
We
will
not
believe
until
we
are
given
like
that

which
was
given
to
the
Messengers
of
Allah.
Allah
knows
best
where
He
placed
His
message.

He
will
afflict
the
criminals
with
humiliation
before
Allah
and
a
harsh
punishment
because
of

the
plots
which
they
used
to
make.
*
And
so
as
for
he
who
Allah
wishes
to
guide,
He
will

expand
his
breast
for
Islam;
and
whoever
He
wishes
to
send
astray,
He
will
make
his
breast

constricted
and
impenetrable
as
if
they
were
ascending
into
the
sky.
Thus
Allah
makes
evil

and
punishment
upon
those
who
do
not
believe.
*
This
is
the
way
of
your
Lord
which
is

straight.
We
have
made
the
signs
clear
for
those
who
accept
admonition.
*
Theirs
is
the
abode

of
peace
with
their
Lord
and
He
is
their
protecting
Ally
because
of
that
which
they
used
to
do.}

Al‐An'aam/122‐127



In
this
verse,
Allah
tells
us
that
whoever
has
been
prepared
by
His
will
(which
one?)
and
His

decree
to
accept
the
Da'wah
of
Islam,
which
is
the
Deen
of
Al‐Fitra
and
the
guidance
to
the

path
of
righteousness
will
find
in
his
heart
an
expansiveness
and
an
open‐minded,
joyous

desire
to
accept
the
Da'wah.
This
joy
in
the
heart
at
the
hearing
of
the
Da'wah
will
mean
that

they
will
experience
no
difficulty
in
looking
carefully
into
that
which
is
being
presented
to

them
and
contemplating
it.
Then,
this
person
will
discover
its
wonders
and
his
whole
heart

and
will
will
be
guided
to
the
bright
light
and
flawless
proofs
of
the
message
of
Islam.




That
Prophet
(saws)
was
asked
about
the
meaning
of
expansion
of
the
breast
and
said:




A
light
which
is
cast
therein
making
it
expansive
and
roomy.
They
then
asked
him
if
there

were
any
signs
by
which
this
state
could
be
known.
He
said:
The
turning
[of
the
heart]
toward

the
Abode
of
Permanence,
the
repulsion
from
the
Abode
of
Deception
and
preparedness
for

death
before
its
approach.



Then
Allah
said:
{and
whoever
He
wishes
to
send
astray...}.
Whoever
possesses
a
fitrah
which

has
become
impure
through
the
presence
of
Associationism
or
contaminated
with
sins
and

disobedience
will
find
his
heart
tight
and
constricted
when
he
is
called
to
contemplate
the

signs
of
Tauhid.
He
will
not
be
open
to
the
contemplation
of
the
clear
signs
in
the
revelation,

in
the
physical
world
around
him
and
in
himself.
Rather,
his
heart
is
infatuated
with
the

falsehood
of
custom,
nationalism,
arrogance
and
other
forms
of
foolishness.
He
is
blocked

from
turning
away
from
that
to
which
he
as
become
accustomed
as
have
the
people
around

him.
His
will
is
not
strong
enough
to
leave
his
ways
in
response
to
the
caller
to
the
Deen
of

Islam.
He
finds
the
practice
of
the
Deen
to
be
a
heavy
burden,
and
feels
incapable
of
carrying

it,
just
as
one
who
ascends
into
the
upper
atmosphere
feels
constriction
in
the
chest
and

difficulty
in
breathing.
Another
interpretation
of
this
analogy
is
that
practicing
Islam
seems
as

heavy
a
burden
to
him
as
if
he
were
asked
to
fly
(unaided)
up
into
the
atmosphere.




Ibn
Taimia
said
elsewhere:
Allah
made
three
types
of
hearts:
impenetrable,
diseased
and

believing.
This
is
because
it
is
either
dry
and
fossilized
and
unable
to
soften
up
to
the
truth

and
acknowledge
and
submit
to
it,
or
it
is
not
so.
The
first
one
is
the
impenetrable
heart
‐
it
is

dry
and
hard
like
a
rock
‐
it
cannot
change
and
faith
has
not
been
decreed
for
it.
Furthermore,

knowledge
can
not
enter
it,
because
that
requires
a
soft
and
open
place
to
accept
it.
The

second
is
either
firm
and
steadfast
in
faith
due
to
inner
strength
along
with
softness
and

openness
of
the
heart
or
this
openness
may
be
accompanied
by
weakness
and
negligence.
The

first
is
the
believing
heart,
and
the
second
is
the
one
in
which
their
is
disease.


Knowledge
Contained
In
This
Ayat




The
reality
of
the
two
types
of
wills
which
belong
to
Allah
Most
High
and
the
difference

between
them.




That
guidance
and
going
astray
is
entirely
in
the
hands
of
Allah
Most
High
and
not
within

human
power.



Affirmation
of
the
Deity
ship
and
Lordship
of
Allah
Most
High.




That
we
possess
no
power
over
our
benefit
or
our
harm
and
are
completely
impoverished
and

in
need
before
our
Lord
Most
High
for
guidance
and
for
all
other
needs.




The
One
who
alone
possesses
creation
and
giving
of
sustenance
is
the
only
One
to
rightfully

be
given
exclusive
devotion
in
the
area
of
Deityship,
worship,
beseeching
and
all
other
forms

of
worship.
No
one
‐
neither
Prophets
nor
angels
nor
anyone
else
‐
has
any
power
to
guide

hearts
or
remove
calamities
except
Allah
Most
High.




Affirmation
of
Al‐'Illa
and
the
wisdom
behind
Allah's
actions
and
rulings.
Since
He
does
them

intentionally
and
wilfully,
there
is
of
necessity
a
reason
and
a
wisdom
behind
all
of
Allah's

actions
and
rulings.




A
sign
of
those
for
whom
Allah
has
decreed
belief
is
an
openness
and
softness
of
the
heart
to

receive
and
contemplate
the
message
of
Islam
followed
by
a
joyful
acceptance
of
it
and
an

easy
and
willing
submission
to
all
of
its
dictates.




A
sign
of
those
for
whom
Allah
has
decreed
disbelief
is
the
constriction
and
difficulty
of
the

heart
to
listen
to
the
message
of
Islam
followed
by
a
stubbornness
and
unwillingness
to

contemplate
its
message
and
a
perception
of
the
practice
of
Islam
as
a
heavy
burden.



Allah
directs
the
hearts
of
his
slaves
in
whatever
way
He
wishes.
(The
Prophet
(saws)
used
to

make
Du'a
to
Muqallib
Al‐Quloob
i.e.,
He
who
turns
hearts
over.




That
there
are
signs
which
indicate
those
for
whom
faith
has
been
decreed
and
those
for

whom
disbelief
has
been
decreed.




Whoever
feels
that
Allah
has
blessed
him
with
expansiveness
of
breast
to
accept
Islam
and

submit
easily
to
its
teachings
should
constantly
express
gratitude
to
Allah
and
beseech
Him
to

grant
him
steadfastness
on
the
path
until
death.


Question:
There
are
four
logical
possibilities
of
the
presence
of
either
or
both
of
Allah's
wills

in
any
event.
Name
and
describe
the
four
possible
combinations
and
give
examples
for
each.

Allah's
Attribute
Of
Love




{And
spend
in
the
path
of
Allah
and
do
not
cast
yourselves
to
destruction
with
your
own

hands
and
practice
Ihsaan.
Verily,
Allah
loves
those
who
practice
Ihsaan.}
Al‐Baqarah/195




[Note:
Read
5:41
which
speaks
about
hypocrites
and
some
of
their
allies
first.]




{Constant
listeners
to
lies,
constant
devourers
of
the
forbidden.
So,
if
they
come
to
you,
judge

between
them,
or
turn
away
from
them.
If
you
[decide
to]
turn
away
from
them,
they
will
not

harm
you
in
the
least.
And,
if
you
[decide
to]
judge
between
them,
judge
between
them
with
in

equity.
Verily,
Allah
loves
those
who
judge
in
equity.}
Al‐Maidah/42




{How
could
the
associationists
have
a
pact
before
Allah
and
His
Prophet?!
Except
those
with

whom
you
made
a
pact
at
the
Sacred
Mosque:
as
long
as
they
live
up
to
their
pledges
to
you,

live
up
to
yours
to
them,
verily,
Allah
loves
the
people
of
Taqwa.}
At‐Tauba/9




{They
ask
you
about
menses.
Say:
It
is
unclean,
so
withdraw
from
women
during
their

courses.
And
do
not
approach
them
until
they
have
become
clean.
Then,
when
they
have

purified
themselves,
go
to
them
from
where
Allah
has
ordered
you.
Verily,
Allah
loves
those

who
ever
turn
to
Him
in
repentance
and
He
loves
those
who
ever
purify
themselves.}
Al‐
Baqarah/222




{Say:
If
you
[truly]
love
Allah,
then
follow
me
that
Allah
may
love
you
and
forgive
you
your

sins.
And
Allah
is
Forgiving,
Merciful.
*
Say:
Obey
Allah
and
obey
the
Prophet.
Then,
if
they

turn
away
[know
that]
Allah
loves
not
the
disbelievers.}
Aal‐Imran/31‐32




In
these
verse
is
the
proof
of
Allah's
attribute
of
love.
Love
is
one
of
the
attributes
of
Allah's

actions
(u>As‐Sifaat
Al‐Fi'liya).
There
can
be
no
doubt
about
this
attribute
of
Allah
as
is
clear

from
the
Qur'an,
the
Sunnah,
and
the
Consensus
of
the
beginning
of
the
Ummah
of
the

Muslims.
His
love
is
called
just
that,
and
is
of
a
nature
appropriate
to
His
Greatness
and

Perfection.
It
cannot
be
compared
to
human
love
except
in
name,
since
Allah
said
about

himself:
{There
is
nothing
like
unto
Him,
and
He
is
the
Hearer,
the
Seer}.
This
is
the
case
with

all
of
Allah's
attributes,
both
those
of
His
Essence
and
those
of
His
Actions.




The
linguistic
derivation
of
the
work
for
love
(Hubb)
contains
the
meanings
of
things
being

consistently
together,
and
steadfastness.
Thus
is
is
said
that
a
camel
Ahabb
(the
same
verb
as

the
one
meaning
loves)
when
it
sits
down
and
is
quiet.
Thus,
one
who
loves
is
constant
in
the

remembrance
of
the
object
of
his
love,
and
his
heart
is
steadfast
in
its
love
with
not
desire
to

move
away
from
it
or
to
shift
it
to
another.




Among
the
evidences
of
the
Sunnah
for
Allah's
attribute
of
Love
is
the
following
sahih
hadith

narrated
by
Ahmad:



Three
Allah
loves,
and
three
Allah
hates:
a
man
who
faces
the
enemy
along
with
a
group
[of

mujahideen]
and
continues
to
face
them
until
he
either
is
killed,
or
opens
a
way
for
his

companions;
a
group
of
people
who
press
on
in
their
journey
until
they
yearn
to
touch
the

ground
(i.e.
sleep),
and
so
they
stop.
Then
one
of
them
takes
himself
off
to
one
side
and

continues
praying
until
he
wakes
his
companions
to
continue
their
journey;
and
a
man
who

has
a
neighbour
who
harasses
him
and
who
is
patient
with
his
neighbour's
torments
until

they
are
separated
by
death
or
journey.
As
for
those
whom
Allah
hates:
a
businessman
who

ever
swears
by
the
truth
of
his
claims;
a
poor
person
who
is
arrogant;
and
a
stingy
person

who
is
ostentatious
and
boastful
about
what
he
gives.



Ibn
Taimia
said:
The
people
of
the
Sunnah
and
Al‐Jamaa
say
that
Allah
loves
and
is
pleased,
as

the
Qur'an
and
the
Sunnah
have
clearly
shown.
They
further
say
that
Allah's
love
and
his

pleasure
(or
acceptance)
is
more
specific
than
His
Will.
Thus,
Allah
does
not
love
disbelief
or

any
forms
of
corruption
and
disobedience
nor
does
he
accept
it,
even
though
all
of
these

things
fall
under
His
Will
and
His
Decree
as
does
everything
in
the
creation.

Discussion
Of
The
Cited
Versus
Cited
Above




In
this
verse,
Allah
informs
us
that
He
loves
Al‐Muhsineen
i.e.,
those
who
practice
Ihsaan.

Ihsaan
means
doing
of
good,
and
is
the
opposite
of
Isaa'a,
doing
bad
[toward]
or
offending.

Ihsaan
is
of
two
type:
Ihsaan
in
the
worship
of
Allah
and
Ihsaan
toward
His
creation.
Ihsaan
in

the
worship
of
Allah
has
been
interpreted
in
the
hadith
as:
...to
worship
Allah
as
if
you
see
him

for,
verily,
even
though
you
do
not
see
Him,
He
surely
sees
you.
As
for
Ihsaan
toward
His

creation,
it
can
consist
of
causing
spiritual
or
material
benefit
to
reach
them
or
using
ones

strengths
to
keep
some
harm
away
from
them,
or
both
together.
In
this
category
is
the

spending
of
knowledge,
i.e.,
exerting
of
one's
efforts
to
teach
people
that
which
is
beneficial
to

them
and
which
has
not
reached
them,
and
the
spending
of
material
wealth
in
the
many
paths

of
good.




It
has
been
authenticated
that
Ibn
Abbas
said
about
the
phrase
in
the
first
part
of
this
verse,

i.e.,
do
not
cast
yourselves
to
destruction
that:
This
is
about
spending
and
not
about
fighting.

This
means
that
the
Muslims
have
been
warned
that
if
they
neglect
the
spending
of
wealth
in

the
path
of
Allah,
they
will
cast
themselves
to
destruction.
This
can
come
about
in
three
ways:

1)
Excessive
and
unnecessary
spending
of
what
Allah
has
blessed
us
with,
so
the
remainder
is

not
sufficient
to
spend
in
the
path
of
Allah;
2)
Greediness
and
a
desire
to
build
up
one's
wealth

rather
than
spending
in
the
path
of
Allah;
and
3)
Laziness
and/or
backwardness
which
causes

one
not
seek
the
sources
of
material
power
in
the
first
place,
and
so
it
is
not
available
to
be

spent
in
the
path
of
Allah.
This
can
be
caused
by
a
misunderstanding
of
Islam
and
thinking

that
it
demands
that
we
flee
from
the
life
of
this
world
altogether.
This
will
lead
to
our
casting

ourselves
to
destruction
with
our
own
hands!!

Knowledge
Contained
In
This
Verse




Affirmation
of
Allah's
attribute
of
love
‐‐
in
a
manner
appropriate
to
His
Greatness
and

Perfection.


That
rewards
or
punishments
are
appropriate
to
the
actions
which
caused
them.



Ihsaan
is
a
cause
of
Allah's
love
for
His
slave.




Proof
that
we
act
and
that
our
actions
have
consequences.



An
urging
to
seek
the
way
and
practice
of
Ihsaan.




Allah's
great
Compassion
for
his
slaves,
in
that
He
enjoins
us
to
practice
Ihsaan
with
one

another.

Allah's
Attribute
Of
Love



Justice
and
equitable,
unbiased
judgement
are
a
must
in
all
interaction
and
judgments
with
all

people.
This
is
regardless
of
whether
such
are
relatives,
strangers,
enemies
or
friends.
Equity

with
respect
to
Allah's
rights
over
us
means
to
utilize
all
of
the
provision
which
He
has

bestowed
upon
us
in
the
path
of
obedience
to
Him,
and
not
to
use
any
of
that
for
the
purpose

of
disobedience
to
Allah
ta'ala.



Allah
loves
those
who
are
just
and
equitable
in
all
that
they
commit
and
all
that
they
omit.
He

loves
those
the
just
with
their
families,
and
all
that
have
been
placed
under
their
care
or

custody,
in
any
work
which
they
undertake,
any
decision
which
they
give
in
a
question
and
in

every
responsibility
of
any
kind.
Ibn
Abbas
narrates
that
the
Prophet
(saws)
said:




The
just
are
with
Allah
on
the
day
of
Qiyamah
on
towers
of
light
on
the
right
of
the
Throne
‐‐

those
who
are
equitable
in
their
rulings,
with
their
families,
and
in
all
responsibilities
which

they
have
been
given.




Justice
is
obligatory
from
everyone
toward
everyone
and
in
all
situations.
Oppression
is

absolutely
forbidden
and
can
never
be
permissible
in
any
situation.
Furthermore,
justice
is

something
loved
by
all
humanity.
It
is
of
the
Ma'roof
which
the
heart
recognizes
as
good
and

which
Islam
enjoins
and
orders
us
to
enjoin.
On
the
other
hand,
oppression
(or
injustice
and

inequity
in
judgement)
is
of
the
Munkar
which
the
heart
rejects,
and
which
Islam
forbids
us

and
commands
us
to
forbid
it
to
others.
(The
Prophet
reported
Allah
as
saying:
I
have

forbidden
injustice
to
myself
and
it
is
likewise
forbidden
among
you.)




The
law
of
Islam
or
Shariah
which
is
obligatory
upon
every
ruler
and
state
to
apply
to
the

fullest
is
absolutely
just.
It
contains
no
injustice
or
unfairness
of
any
kind.
Rather,
the
ruling
of

Allah
is
the
ultimate
and
perfect
ruling
in
all
issues.
The
Shariah
is
that
which
Allah
sent
down.

Whoever
rules
by
what
Allah
has
sent,
rules
with
justice
and
equity,
and
whoever
rules
by

other
than
what
Allah
sent
down
is,
as
Allah
has
described
him
(or
her)
in
the
Qur'an
and

oppressor
(Dhaalim),
corrupt
(Faasiq)
and
a
disbeliever
who
has
left
Islam
(Kaafir).




A
nation's
affairs
can
be
established
through
a
system
of
justice
which
is
mixed
with
sins
and

deviations
more
than
it
can
be
established
with
an
oppressive
system,
even
though
it
may

contain
few
other
sins
(and
be
quite
Islamic
otherwise).
For
this
reason,
it
has
been
said
that

Allah
causes
the
just
nation
to
flourish
even
if
it
is
disbelieving,
but
He
causes
the
oppressive

nation
to
perish,
though
it
may
be
Muslim.
The
affairs
of
this
world
can
flourish
with
justice

combined
with
disbelief,
but
not
with
Islam
combined
with
oppression.



This
is
because
justice
is
the
system
of
the
entire
creation.
So,
if
the
affairs
of
this
world
are

established
and
maintained
with
justice,
they
will
succeed,
even
though
their
authors
may

have
no
share
in
the
good
of
the
hereafter.
If,
however,
the
affairs
of
this
world
are
executed

with
oppression
and
injustice,
they
will
not
flourish,
even
though
their
authors
may
have

Iman
sufficient
to
save
them
in
the
hereafter

Knowledge
Found
In
This
verse




Allah's
order
to
be
just
and
equitable
in
all
things.



Justice
is
a
cause
of
Allah's
love.




Affirmation
of
Allah's
attribute
of
Love



Affirmation
that
humans
act
and
are
responsible
for
their
actions
‐‐
that
Allah
will

recompense
all
of
use
in
accordance
with
our
actions:
reward
for
good
and
obedience
to
the

Shari'a,
and
punishment
for
evil
doing
and
transgression
of
the
Shariah.




In
this
verse,
Allah
instructs
the
Muslims
how
they
must
act
toward
the
pagans
of
Makka
in

relation
to
a
peace
treaty
which
was
between
them
since
before
the
revelation
of
Sura
At‐
Tauba.
Allah's
statement
{...as
long
as
they
live
up
to
their
pledges
to
you,
live
up
to
yours
to

them...}
means
that
as
long
as
they
live
up
to
the
terms
of
the
agreement
between
you
and

them
and
continue
to
restrain
from
warfare
(for
the
prescribed
ten
years).
The
Prophet

(saws)
and
the
Muslims
did
that,
and
the
peace
treaty
with
the
pagans
of
Makka
from
Dhiy
Al‐
Qi'dah
of
year
6
until
Quraish
broke
the
agreement
by
inciting
their
allies
among
the
Arab

bedouins
(particularly,
a
tribe
called
Banu
Bakr)
to
attack
the
allies
of
the
Muslims
among
the

bedouins.
At
that
point,
the
Prophet
invaded
Makka
with
a
force
of
10,000
believers,
and
the

Holy
city
was
liberated
by
Allah
for
belief
and
worship
in
Ramadhan
of
year
8.



Love
is
the
gravitation
of
the
soul
toward
the
object
of
love
because
of
some
perceived

attribute
of
goodness
or
perfection.
Al‐Azhariy
said:
Love
of
the
slave
for
Allah
and
for
His

Prophet
(saws)
is
his
obedience
of
their
orders
and
the
following
of
them
in
all
things.
The

love
of
Allah
for
His
slave
is
a
love
which
is
appropriate
to
His
Greatness
and
Perfection
and

its
signs
are
His
Mercy,
His
kindness
and
favour
toward
His
slave.
The
meaning
of
this
verse

is:
Say
[to
them],
O
Muhammad
that
if
you
truly
love
Allah,
then
follow
me,
for
that
which
I

have
brought
is
from
Him
and
makes
clear
His
Attributes,
His
orders
and
His
forbiddances.

One
who
truly
loves
is
very
concerned
to
know
the
object
of
his
love
and
to
know
his
orders

and
forbiddances,
that
which
pleases
and
that
which
annoys
him
so
that
he
may
seek
to
come

closer
to
the
object
of
his
love
through
complying
with
his
wishes
and
avoiding
all
that

displeases
him.
Thus,
if
you
follow
me,
Allah
will
surely
love
you.




This
is
a
firm
rejection
of
those
claim
to
Allah's
love
while
their
actions
give
lie
to
their
words.

It
is
not
possible
for
love
to
exist
in
the
presence
of
ignorance
of
the
Loved
and
lack
of
care
for

His
orders
and
forbiddances.
This
is
as
Al‐Warraaq
said
in
poetry:



You
disobey
the
god
while
you
feign
love
of
him;




This,
I
swear
is
a
new
type
of
analogy;



If
your
love
were
true,
you
would
obey
Him;




He
who
truly
loves
is
to
his
loved
obedient.

Knowledge
Contained
In
This
Verse




Affirmation
of
the
Deity
ship
of
Allah
ta'ala.



Affirmation
of
Allah's
attribute
of
Love.




Enjoining
the
true
love
Allah
which
means
exerting
oneself
in
its
cause
‐‐
seeking
Allah's
love

through
obedience
to
Him.



Affirmation
of
Allah's
attribute
of
Forgiving.
Among
Allah's
names
are
Al‐Ghafoor
and
Al‐
Ghaffaar.




An
order
to
follow
the
Messenger
(saws).
This
verse
is
the
standard
by
which
those
who
truly

love
Allah
can
be
known
and
distinguished
from
those
who
falsely
claim
to
love
Him.
The
sign

of
love
for
Allah
is
the
following
of
His
Prophet
(saws)
in
all
things.



Note:
Al‐Jahmiya
and
Al‐Mu'tazilah
and
those
who
followed
them
rejected
Allah's
attribute
of

Love.
They
said
that
love
is
something
which
does
not
occur
except
between
similar
beings.

With
this
flimsy
argument,
they
attempted
to
strip
Allah
of
one
of
the
attributes
which
He

attributed
to
Himself!




Summary:
Allah
Most
High
loves
the
people
of
obedience
to
His
orders:
the
prophets
and

messengers,
His
angels,
His
allies
(awliyaa)
and
the
believers
and
Muhsineen
among
His

slaves.
Allah
is
also
the
object
of
the
love
of
His
devoted,
believing
slaves,
and
their
love
of
Him

knows
no
equal
in
anyone
or
anything
else.
This
is
the
obligation
upon
every
Muslim:
that

every
love
be
subordinate
to
and
lesser
than
a
Muslims
love
for
Allah
and
His
Prophet
(saws).

Love
of
Allah
is
the
heart
of
all
righteous
action
and
all
worship,
both
apparent
and
internal
is

based
on
the
love
of
the
slave
for
his
Lord
Most
High.
This
is
only
by
Allah's
grace
and
mercy,

and
through
no
power
or
ability
of
His
slave.
Rather
it
is
Allah
who
loved
his
slave
and
granted

him
the
love
of
Allah
in
his
heart
and
made
it
greater
than
all
other
love,
so
that
he
would
be

among
the
people
of
obedience
to
Allah
and
people
of
His
love
and
acceptance.


Allah's
Attributes
Of
Mercy
And
Forgiveness



Allah's
statements:
{In
the
name
of
Allah,
Al‐Rahman,
Al‐Raheem},
{Our
Lord
You
have

encompassed
everything
with
mercy
and
with
knowledge},
{And
[Allah]
is,
with
the
believers,

ever
Raheem
(merciful)},
{And
my
Mercy
encompasses
all
things},
{You
Lord
as
decreed

mercy
upon
Himself.},
{And
He
is
Al‐Ghafoor
(the
Forgiving),
Al‐Raheem
(Al‐Raheem)},
{And

Allah
is
the
best
Protector,
and
He
is
the
most
Merciful
of
those
who
have
mercy.}



Al‐Basmalah:
The
preposition
bi,
here
translated
as
in,
signifies
the
seeking
of
Allah's
aid.
It

goes
with
an
omitted
phrase
which
it
indicates
equivalent
to
I
begin,
seeking
Allah's
aid...
The

word
for
name
(ism)
is
derived
from
either
the
root
meaning
elevation
or
loftiness
or
from

the
root
meaning
sign
or
marking.
The
Arabic
word
Allah
is
derived
from
aliha
which

connotes
Deity
ship
or
the
taking
of
one
as
a
deity.
The
derivation
of
this
word
is
that
it
was

originally
Al‐Ilaah,
i.e.,
the
god.
Then,
the
Hamza
in
the
middle
was
eliminated
to
form
Allah.

This
word
was
in
use
among
the
Arabs
to
denote
the
Lord
and
Creator
long
before
the
coming

of
Islam.
This
name
of
Allah,
like
all
of
His
names,
serves
as
a
name,
and
also
indicates
some
of

His
attributes,
here
His
attribute
of
Deityship.
About
His
being
Al‐Rahman,
Al‐Raheem,
Ibn

Abbas
said:
Al‐Rahman
and
Al‐Raheem
are
two
names
denoting
compassion,
one
more
so

than
the
other,
i.e.
denoting
a
more
encompassing
Compassion.
Both
words
are
intense
forms

(u>Seeghat
Al‐Mubaalagha).
Al‐Rahman
is
a
form
more
intense
than
Al‐Raheem
and
involves

a
more
drastic
change
to
the
root.
Al‐Rahman
is
only
for
Allah
ta'ala.
No
others
can
be
names

or
described
with
this
attribute.
In
fact,
this
word
was
not
used
in
Arabic
until
Allah
himself

introduced
it
in
the
revelation.
This
is
not
the
case
with
Al‐Raheem.
People
can
be
described

with
this
attribute
and,
in
fact,
Allah
himself
described
His
Messenger
with
this
attribute
in
the

Qur'an.




Ibn
Al‐Qayyim
said:
The
names
of
the
Lord
Most
High
are
both
names
and
attributes.
They

point
to
His
attributes
of
Greatness
and
Perfection,
with
no
contradiction
between
their
being

attributes
and
their
being
names.
Al‐Rahman
is
His
name
and
it
is
also
a
description
of
His

attributes.




As
for
the
mention
of
both
of
these
attributes
together,
it
has
a
meaning
more
sublime
than

the
sum
of
the
two
meanings:
Al‐Rahman
indicates
the
attribute
of
Mercy
in
Allah's
essence

(one
of
As‐Sifaat
Adh‐Dhaatiya,
remember?),
while
Al‐Raheem
indicates
this
mercy
being

carried
out
with
relation
to
those
shown
mercy
(and
thus
is
one
of
As‐Sifaat
Al‐Fi'liya).
The

first
one
means
that
Allah
has
the
attribute
of
Mercy,
and
the
second
means
that
He
indeed

has
mercy
on
His
creation.
This
distinction
can
be
seen
from
the
Qur'an
itself,
where
Allah

mentions
that
He
is
Al‐Raheem
with
the
believers,
etc.,
but
never
is
Al‐Rahman
mentioned
in

conjunction
with
Allah's
creation.



These
two
names
also
indicate
the
truth
of
the
sending
of
the
prophets
and
the
revealed

books.
This
is
clear
to
anyone
who
ponders
their
meaning.
Allah's
attribute
of
mercy
and
His

actual
mercy
upon
His
creation
makes
in
impossible
that
He
could
neglect
them
and
not

inform
them
of
the
way
to
absolute
bliss.
Thus,
anyone
who
gives
these
attributes
their
full

due,
will
realize
that
they
include
in
their
meaning
the
sending
of
the
messengers
and
the

revealed
books
even
more
clearly
than
they
include
the
sending
of
the
rain
or
the
causing
of

plants
to
grow.
The
life
of
the
heart
arising
from
Allah's
mercy
in
giving
us
guidance
is
far

superior
to
the
physical
life
of
our
bodies
arising
out
of
His
supplying
us
with
physical

sustenance
in
this
world.


Knowledge
Contained
In
The
Basmala



Affirmation
of
Allah's
attribute
of
Compassion
and
Mercy.




Affirmation
of
the
Deity
ship
of
Allah
ta'ala.




Affirmation
of
Allah's
names
and
attributes
generally.




{Those
who
carry
the
Throne
and
those
around
it
exalt
the
praises
of
their
Lord
and
believe
in

Him;
and
they
seek
forgiveness
for
those
who
believe:
Our
Lord!
You
have
encompassed

everything
with
mercy
and
knowledge,
so
forgive
those
who
have
repented
and
have
followed

Your
path,
and
shield
them
from
the
torment
of
Al‐Jaheem!}
Ghaafir/7



Allah's
mercy
is
of
two
types:
His
all‐encompassing
mercy
which
includes
all
of
his
creation,

and
His
special
mercy
and
compassion
for
those
who
live
according
to
His
Order,
those
who

do
that
which
Allah
loves
and
that
which
pleases
Him.
The
angels
her
invoke
Allah's
all‐
encompassing
mercy
in
making
Du'a
for
the
righteous
believers
who
practice
repentance.


{Muhammad
is
not
the
father
of
any
of
your
men.
Rather,
the
Messenger
of
Allah
and
the
Seal

of
the
Prophets.
And
Allah
is
in
full
knowledge
of
all
things.
*
O,
you
who
believe
remember

Allah,
much
remembrance.
*
And
exalt
Him
morning
and
evening.
*
He
is
the
one
who
sends

His
prayers
upon
you
along
with
His
angels,
that
He
may
take
you
out
of
the
darkness
to
the

light
and
He
is,
with
the
believers,
Most
Merciful.}
Al‐Ahzaab/40‐43.



Here,
Allah
informs
us
that
He
has
a
special
mercy
for
the
believers,
the
people
of
His
Way
and

His
Order.
As
for
this
life:
His
mercy
upon
them
is
that
He
guided
them
to
the
truth
of
which

others
remained
ignorant,
and
showed
them
the
way
which
others
failed
to
see
or
deviated

from
such
as
those
who
call
to
Kufr
or
Bida'h
and
the
ignorant
ones
who
follow
them.
And

Allah's
mercy
upon
the
believers
in
the
hereafter:
It
is
His
protecting
them
from
the
fear
and

tribulations
of
that
day,
the
His
Order
to
the
angels
to
receive
them
with
glad
tidings
of

success
with
paradise.
About
this
mercy,
Allah
said:
{I
will
decree
(lit:
write)
it
for
those
who

have
Taqwa
and
pay
the
Zakat,
those
who
believe
in
our
Ayat,
those
who
follow
the
unlettered

Prophet
Messenger...}
(7:156‐157)
And,
in
another
verse:
{Verily,
those
for
whom
good
has

been
decreed
will
be
from
it
far
removed.
They
will
hear
no
sound
of
it
and
they
will
be
in
that

which
they
desire
for
eternity.
The
Greatest
Tribulation
will
not
grieve
them
and
the
angels

will
receive
them
[saying]
this
is
your
day
which
you
were
promised!}


Knowledge
In
These
Ayaat



Affirmation
of
Allah's
Mercy
and,
in
particular,
His
special
mercy
toward
the
people
of

obedience
to
Him.



A
reminder
to
strive
for
Iman.




A
rejection
of
the
position
of
those
who
rejected
Allah's
attribute
of
Mercy,
or
interpreted
it
in

some
obscure
and
unjustified
fashion.


Allah's
Attribute
Of
Mercy
And
Forgiveness



{And
write
(i.e.
decree)
for
us
in
this
world
a
good
thing
and
in
the
hereafter.
We
have
been

guided
to
you.
He
said:
[As
for]
my
punishment,
I
send
it
upon
whomever
I
wish
and
my
Mercy

encompasses
all
things.
So
I
will
write
(i.e.
decree)
it
for
those
who
have
Taqwa
and
pay
the

Zakat,
and
those
who
believe
in
Our
ayat.
*
Those
who
follow
the
Messenger,
the
Unlettered

Prophet...}
7:156



Allah
here
informs
us
that
His
Mercy
is
general,
encompassing
all
things
in
the
upper
worlds

and
the
lower
worlds,
both
the
righteous
and
the
corrupt,
the
believer
and
the
disbeliever.

There
is
no
living
thing,
but
that
the
Mercy
of
Allah
has
touched
it.
However,
the
most

complete
mercy
is
not
for
everyone
in
Allah's
creation,
as
we
see
in
Allah's
statement
{So
I
will

write
it...}.
This
is
the
special
Mercy
for
the
People
of
piety
and
obedience
to
Allah
and
is
the

Mercy
whose
consequence
is
joy
in
this
life
and
in
the
next.
Thus,
in
this
verse
is
found
proof

of
Allah's
attribute
of
Mercy,
that
it
is
expansive
and
encompasses
His
entire
creation,
and
also

that
His
special
Mercy
which
leads
to
joy
in
the
hereafter
is
reserved
for
the
people
of
taqwa

and
obedience.




{Say:
Whose
is
all
that
is
in
the
heavens
and
the
earth?
Say:
[They
belong]
to
Allah.
He
has

written
Mercy
upon
Himself.
Verily,
He
will
gather
you
all
on
the
day
of
Qiyama,
in
which

there
is
no
doubt.
Those
who
lost
their
own
selves
do
not
believe.}
6:12



This
verse
starts
with
a
reminder
that
Allah
is
the
Creator
of
all
that
is
in
the
universe
and
the

Owner
and
absolute
Free
Agent
of
His
creation.
This
is
followed
immediately
by
Allah's

declaration
that
He
has
written
Mercy
upon
Himself.
Here
Allah
shows
His
compassion
for

those
who
have
turned
their
backs
on
Him,
reminding
us
that
He
is
Raheem
with
His
slaves

and
fully
capable
of
delivering
immediate
punishment
for
their
actions.
In
spite
of
this,
He
has

written
mercy
upon
Himself,
giving
them
time
right
up
to
the
approach
of
death
or
Qiyama
to

repent
and
change
their
ways.
He
has
written
this,
and
promised
it
to
us
purely
as
a
grace
and

a
favour
from
Him.
No
one
has
or
possibly
could
oblige
Him
to
do
that
or
anything
else.
This
is

then
followed
by
mention
of
those
who
lose
their
own
selves.
This
is
a
reminder
of
our
full

accountability
for
actions.
So,
although,
with
our
meagre
understanding,
it
may
not
seem

merciful
or
even
just
for
Allah
to
punish
those
who
transgress
and
die
without
repenting
from

their
sins,
we
are
reminded
again
that
we
make
our
own
choices
and
act.
Therefore,
it
is

completely
just
and
fair
that
we
face
their
consequences.
Furthermore,
it
shows
that
great

Mercy
of
Allah
that
he
will
overlook
much,
forgive
many
sins,
and
leave
the
door
to

repentance
open.




This
process
of
writing
in
the
Qur'an
comes
with
both
its
Shar'iy
(please
review
if
you
have

forgotten!)
and
Kauniy
meanings.
Examples
of
this
word
in
the
Qur'an
with
its
Shar'iy

meaning
include
the
following:
{Fasting
has
been
written
upon
you...},
And
We
wrote
upon

them
in
it
(i.e.
the
Taurat)
that
[the
law
is]
a
life
for
a
life...}.
And,
examples
of
its
Kauniy

meaning
include:
{And
we
have
written
in
Az‐Zaboor,
after
the
Dhikr,
that
the
earth
will
be

inherited
by
my
righteous
slaves...},
{He
wrote
upon
him
(i.e.
Shaitaan)
that
[his
state
would

be
such
that]
with
regard
to
any
who
turn
to
him,
he
will
lead
them
astray
and
guide
them
to

the
punishment
of
the
blazing
fire.}



In
this
verse
we
have
another
example
of
this
term
used
in
its
Kauniy
sense.
Allah
has
written

upon
himself
Mercy
with
His
creation
as
a
pure
favour
from
Him
and
with
no
compulsion

from
any
direction.



Think
about
this:
We
know
that
it
is
possible
for
a
person
to
obligate
himself
with
certain

things
or
to
forbid
other
things
to
himself.
Thus,
this
is
obviously
possible
for
He
above
whom

there
is
nor
one
capable
or
ordering
or
forbidding.
Also:
Allah's
writing
something
upon

Himself
necessitates
his
wanting
of
that
thing
to
be,
His
loving
it
and
acceptance
of
it
just
as

His
forbidding
himself
something
necessitates
his
dislike
for
it
and
His
intention
that
it
should

not
be.
Thus,
whatever
Allah
writes
and
obligates
upon
Himself
must
occur,
and
whatever

Allah
forbids
Himself
must
not
and
will
not
occur.
This
is
in
contrast
to
that
which
He
forbids

His
creation
or
that
which
He
obligates
upon
His
creation,
all
of
which
takes
place
in
some

cases,
but
not
in
others.
Human
actions
are
always
in
accordance
with
Allah's
decree,
but
are

not
always
in
accordance
with
His
order,
and
that
which
He
likes
and
that
which
pleases
him.

His
actions,
on
the
other
hand,
are
always
exactly
what
he
wills
and
that
which
it
pleases
Him

to
do.
This
explains
why
write
in
this
verse
is
Kauniy
and
not
Shar'iy.



The
people
have
become
divided
in
this
issue
into
two
extremes
of
deviation,
and
the
middle

way.
On
group
rejects
the
idea
that
anything
could
become
required
of
him
or
forbidden
him

even
through
His
own
action
and
choice.
Others
declared
a
variety
of
things
obligatory
upon

Allah
or
forbidden
to
Him
using
their
minds.




Allah
has
guided
the
Ummah
to
the
middle
way
in
that
in
which
they
differed.
He
is
not
to
be

compared
to
His
creation
in
any
of
His
attributes
or
actions.
On
the
other
hand,
his
attributes

with
which
He
has
described
Himself
cannot
be
negated
or
rejected.
Nothing
can
be
declared

obligatory
upon
him
or
forbidden
to
Him,
rather
the
people
of
the
middle
way
simply
report

that
which
He
has
said
about
himself
in
the
Qur'an
or
through
His
Prophet
(saws).


Knowledge
Contained
In
This
Verse



Affirmation
of
Allah's
attribute
of
Mercy.




Affirmation
of
the
Tauhid
of
Allah's
Lordship.



Allah's
care
for
his
creation
is
of
two
types:
general
and
specific.
The
general
includes
His

creation
of
all
people,
His
giving
of
sustenance,
and
His
showing
them
the
way
to
that
which
is

to
their
benefit
in
this
life
and
the
next.
Allah's
special
care
is
His
mercy
and
care
for
His
allies

(Awliyaa)
which
is
his
nurturing
of
their
Iman
and
His
granting
them
the
success
of
doing
that

which
pleases
Him
and
is
in
accordance
with
His
order.




Affirmation
that
Allah
has
a
self
(nafs),
and
that,
like
all
of
Allah's
attributes,
is
of
a
nature
and

meaning
appropriate
to
His
greatness
and
perfection.


Allah's
Attributes
Of
Being
Pleased
With,
Anger,
Wrath,
Dislike
For
Something
Etc.




{You
will
never
find
a
people
who
believe
in
Allah
and
the
Last
Day
gravitating
toward
the

love
of
those
who
act
in
opposition
to
Allah
and
His
Messenger;
even
though
they
may
be
their

fathers,
their
sons,
their
brothers
or
their
kinsmen.
For
these
Allah
has
written
(i.e.
decreed)

Iman
in
their
hearts
and
aided
them
with
a
spirit
from
Him.
He
will
admit
them
to
gardens

under
which
rivers
flow,
to
dwell
therein
forever.
Allah
is
well
pleased
with
them
and
they

with
Him.
These
are
the
party
of
Allah.
Truly,
it
is
the
Party
of
Allah
who
will
be
successful.}

58/22.




In
the
verses
of
this
chapter
and
others,
Allah
Most
High
describes
Himself
with
the
following

attributes
of
action:



Ar‐Ridhaa:
to
be
pleased
with
something
or
someone,
in
this
case
with
the
believers
and
their

actions.




Al‐Ghadhab:
anger;
Allah
is,
as
he
mentioned
in
Al‐Fatiha
and
elsewhere,
angry
with
those

who
rebelliously
disobey
His
orders.




As‐Sakht:
wrath;
a
more
extreme
anger,
things
which
Allah
loathes
and
which
annoy
and

displease
Him.




Al‐Kurh:
to
be
displeased
with
something.




Al‐La'n:
usually
translated
to
curse.
It
means
for
one
to
be
completely
removed
from
and

distanced
from
Allah's
mercy.




All
of
these
attributes
and
those
like
them
are
of
Allah's
attributes
of
action
(As‐Sifaat
Al‐
Fi'liya)
which
Allah
does
when
and
as
He
wishes.




It
is
firmly
established
by
textual
evidence
that
the
Creator
has
attributes
of
willful
action
such

as
sitting
on
the
throne,
withholding,
giving
in
abundance,
descending,
and
creating.
Of
these,

some
involve
Allah
alone,
while
others
are
transitive
in
nature
and
are
actions
which
affect

Allah's
creation.
This
division
corresponds
to
the
two
type
of
verbs
found
in
all
human

languages.
There
can
be
no
doubt
that
both
types
of
actions
are
actions
of
Allah
whether
of
the

first
type
or
the
second.
It
is
impossible
either
logically
or
in
terms
of
the
Shariah
that
they

could
have
their
existence
in
any
besides
Him.
Further,
all
of
Allah's
wilful
actions
are
under

his
complete
Power
and
Will.
Whenever
and
whatever
He
wishes
to
speak
is
spoken.

Whatever
He
wishes
to
do
He
does
whether
in
the
past,
the
present
or
the
future.
This
is
a

principle
upon
which
the
early
generations
were
unanimous
and
which
are
clear
in
the
Qur'an

and
the
Sunnah.




In
the
first
verse
above,
Allah
sets
out
in
no
uncertain
terms
on
of
the
attributes
of
the

believers:
Their
loyalty,
their
love
is
entirely
dedicated
to
Allah,
His
Messenger,
and
the

people
of
Iman.
They
do
not
gravitate
toward
the
people
of
disbelief
or
yearn
to
be
like
them

and
imitate
them,
no
matter
how
close
their
previous
relationship
may
have
been.
And,
they

do
not
give
their
loyalty
to
or
feel
that
they
belong
to
any
grouping
of
any
kind
or
description

except
for
the
group
and
the
nation
of
the
believers.
They
place
nothing
above
this
tie
of
Iman,

neither
the
closest
ties
of
blood
and
kinship
or
of
nation,
language,
friendship,
etc.
No
need
for

long
discussions
on
the
relationship
of
Islam
to
nationalism
‐
Allah
said
it
all
and
much
more

in
this
one
verse.



Allah
tells
us
that
those
who
achieve
this
level
of
Iman
‐
rising
above
all
other
ties
and

groupings
except
the
brotherhood
of
Iman
are
the
ones
for
whom
He
has
decreed
Iman
and

that
He
will
aid
them
with
strength
and
the
light
of
Iman
in
their
hearts.
They
are
the
ones

who
He
will
admit
to
the
gardens
of
Paradise.
Next
(and
to
the
point
of
this
chapter),
Allah

tells
us
of
his
being
pleased
with
these
people
and
that
they
are
content
with
Him
as
their

Deity.
They
represent
the
Party
of
Allah,
and
Allah
tells
us
that
they
are
the
ones
who
will
be

successful,
i.e.,
will
experience
the
good
of
this
life
and
the
next.
The
Prophet
(saws)
taught

about
this
attribute
of
Allah
in
the
following
hadith:



Verily
Allah
will
say
to
the
people
of
Paradise:
O,
people
of
Paradise...,
to
which
they
will

respond:
Labbaik,
our
Lord,
and
Saadaik,
all
good
is
in
Your
two
Hands.
Allah
will
then
say:

Are
you
now
pleased?
They
will
answer:
What
is
with
us
that
we
could
not
be
pleased,
when

You
have
given
us
that
which
you
gave
no
others
in
Your
creation.
Allah
says:
Should
I
not
give

you
something
even
better?
Then,
they
will
ask:
O
Lord,
what
could
possibly
be
better
than

that?
To
which
Allah
says:
I
fix
upon
you
My
pleasure,
and
I
shall
never
be
angry
with
you,

ever!
[Narrated
by
Muslim
and
Bukhari.]




{And
whoever
kills
a
believer
intentionally
[shall
have]
his
reward
of
Hell
fire,
to
dwell
therein

forever.
Allah
is
angry
with
him,
has
cursed
him
and
has
prepared
for
him
a
terrible

punishment.}
4/93.



In
this
verse
is
a
harsh
warning
to
those
who
intentionally
murder
a
believer
that
their

punishment
will
be
Hell
fire
forever.
The
meaning
of
forever
(u>Khaalidan
feehaa)
here
is
an

extremely
long
stay
therein.
Allah
further
states
that
he
is
angry
with
them
(u>Al‐Ghadhab),

and
has
cursed
them
(u>Al‐La'n),
i.e.,
has
cast
them
away
from
His
mercy.
With
respect
to

human
action,
this
word
means
to
curse
and
to
revile,
while
with
respect
Allah's
action
it

means
to
cast
away
and
to
put
at
a
distance
(from
His
mercy).
This
is
the
opposite
concept
of

Allah's
sending
his
prayers
(u>Salaat)
upon
the
righteous
which
has
also
been
mentioned
in

the
Qur'an.
{He
is
the
one
who
sends
His
prayers
upon
you,
as
do
His
angels,
so
that
he
may

take
you
out
of
the
darkness
into
the
light;
and
He
is
with
the
believers
most
Merciful.
Their

greeting
on
the
day
they
meet
him
is
Salaam.}
And,
about
Al‐La'n,
Allah
said:
{Verily
Allah
has

cursed
the
disbelievers
and
prepared
for
them
a
blazing
fire}.



The
apparent
meaning
of
this
verse
is
that
tawbah
is
not
accepted
from
one
who
killed
a

believer.
This
position
has
been
reported
as
the
position
of
Ibn
Abbas
and
others
among
the

companions,
based
on
the
many
very
harshly‐worded
hadith
about
the
sin
of
killing
a
Muslim.

The
position
of
the
majority
of
the
Ummah,
however,
is
that
the
verses
and
hadith
about
tauba

which
state
that
all
sins
are
wiped
clean
by
tawbah
include
murder
and
thus,
what
is
meant

here
is
one
who
died
without
repentance.
Wa
Allahu
A'alam!




Ibn
Al‐Qayyim
said:
The
truth
of
this
matter
is
that
murder
involves
three
rights:
Allah's
right,

the
right
of
the
victim,
and
the
right
of
the
victim's
guardian.
Thus,
if
the
murderer
surrenders

himself
voluntarily,
sincerely
regretting
what
he
has
done
and
fear
of
Allah
and
repenting
a

full
repentance,
Allah's
right
has
been
taken
care
of.
Then,
the
right
of
the
victim's
guardian

can
only
be
removed
by
the
fulfilment
of
what
is
upon
him,
compromise
or
forgiveness
on
the

guardian's
part.
As
for
the
right
of
the
victim
which
remains,
Allah
will
compensate
for
it
on

Qiyama
for
the
sake
of
his
sincere,
repenting
slave,
and
so
no
rights
are
lost.




Further,
if
such
a
killer
is
put
into
Hell
fire,
he
will
not
stay
therein
for
eternity.
This
is
the

truth,
insha
Allah,
and
unlike
the
position
of
the
Khawaarij
and
Al‐Mu'tazilah
who
say
that

they
will
be
in
the
fire
forever,
even
if
they
were
people
of
Tauhid.
Hadith
have
been
narrated

from
the
Prophet
(saws)
with
Tawaatur
(extremely
large
numbers
of
narrators
which
make

forgery
impossible)
which
state
clearly
that
all
of
the
people
of
Tauhid,
if
they
enter
the
fire,

will
eventually
be
removed
there
from.



Knowledge
Contained
In
This
Verse




A
harsh
warning
to
any
who
wilfully
murder
believers
with
legal
cause.



Affirmation
of
Allah's
attributes
(of
action)
of
Anger
and
Cursing
of
those
deserving
thereof.




Killing
of
believers
is
completely
forbidden
except
for
the
three
legal
justifications:
for

murder,
for
adultery
when
proven
and
tried
and
for
spreading
corruption
in
the
earth.




Jahannam
is
a
reality.
Allah
has
prepared
it
for
the
disbelievers
and
the
disobedient
who
He

has
decided
to
punish.




Allah's
absolute
justice
between
his
slaves.




Evidence
of
the
resurrection,
the
gathering,
the
taking
of
accounts,
paradise
and
hell‐fire,
and

recompense
for
our
actions.




The
sanctity
of
the
rights
of
the
believer.




Proof
that
Allah
has
attributes
of
wilful
action.



The
ruling
mentioned
in
the
verse
applied
only
to
intentional
killing
of
a
believer.


Allah's
Attributes
Of
Being
Pleased
With,
Anger,
Wrath,
Dislike
for
Something
Etc.



{O,
you
who
believe,
why
do
you
say
that
which
you
do
not
do?!
*
Greatly
detested
is
it
before

Allah
that
you
should
say
that
which
you
do
not
do.}
As‐Saff/2‐3



Al‐Maqt
is
another
attribute
of
Allah.
It
means
to
loath,
abhor
or
detest
something
and
find
it

hateful.
The
verse
says
that
the
loathsomeness
of
people
among
the
group
of
the
believers

who
talk
but
fail
to
live
up
to
what
they
themselves
say
is
very
great
with
Allah.
That
is,
that

they
should
commit
themselves
to
something
but
fail
to
live
up
the
meaning
of
their
promise.

This
is
because
the
fulfilment
of
promises
is
a
sign
of
noble
and
praiseworthy
character.
Based

on
such
character,
and
only
with
its
presence,
the
bonds
of
trust
are
created
in
the
Jamaa,
and

its
members
are
brought
close
in
ties
of
consideration
and
love.
The
opposite
situation
gives

precisely
the
opposite
results:
when
the
character
of
saying
what
one
does
not
becomes

widespread,
and
this
includes
not
living
up
to
promises,
or
feigning
a
commitment
while
in

the
heart
there
is
another
reality,
trust
is
not
established
among
the
members
of
the
Jamaa,

and
instead
of
closeness,
mutual
concern
and
compassion,
the
group
is
afflicted
with

individualism,
envy,
hatred
and
broken
relationships.
When
the
Ummah
reaches
this
state,
it

becomes
like
an
untied
knot:
there
is
no
benefit
from
it
and
they
strike
no
fear
in
the
hearts
of

their
enemies.
They
cannot
function
in
any
situation
of
stress
and
challenge
because
of
their

tawaakul
(not
Tawakkul),
and
because
of
their
lack
of
trust
in
one
another.

Knowledge
Contained
In
These
Verses




Affirmation
of
Allah's
attribute
of
Al‐Maqt,
to
loath,
detest
or
abhor.




That
Allah's
abhorrence
is
of
varying
degrees
(since
the
verse
says
kabura
maqtan
i.e.,
great
is

the
loathing
of
Allah
that....




A
reminder
to
Muslims
that
they
should
always
live
up
to
their
word
in
all
things,
both
large

and
small,
and
with
other
people
as
well
as
with
Allah
ta'ala.




The
firmest
of
forbiddances
of
failing
to
fulfil
one's
promises.
This
verse
has
been
cited
as

evidence
that
fulfilling
of
promises
is
absolutely
obligatory
with
no
exceptions,
even
if
there

was
never
really
an
intention
to
do
what
was
promised.
In
this
regard,
the
famous
hadith
from

Muslim
is
also
cited:
The
signs
of
a
Munaafiq
are
three:
when
he
speaks
he
lies;
when
he

promises
he
fails
to
fulfil;
and
when
he
is
entrusted
with
something
he
is
treacherous.


A
single
individual
may
be
an
enemy
of
Allah
and
then
become
an
ally
(Waliy)
of
Allah
and

thus
Allah
detested
him
in
the
first
stage
but
loved
him
in
the
latter
stage.




{So
how
[will
it
be]
when
the
angels
take
them
in
death,
beating
them
in
the
front
and
in
the

back?
*
That
is
because
they
followed
that
which
causes
Allah's
hatred,
and
they
disliked
[that

which
brings]
His
pleasure;
and
so
He
invalidated
their
works.
*
Did
those
in
whose
hearts
is

sickness
imagine
that
Allah
would
not
bring
forth
their
inner
secrets?}
Muhammad/27‐29




These
verses
describe
the
terrifying
ordeal
of
these
people
in
death.
They
are
all
those
who

sink
in
the
disobedience
of
Allah,
and
to
whom
Shaytan
has
succeeded
in
making
lusts
and

sins
and
transgression
seem
acceptable
or
even
positive
and
good.
They
then
come
to
detest

all
good
things,
all
that
which
pleases
Allah
ta'ala,
i.e.,
Iman,
Tauhid
and
obedience
to
Allah's

law.
When
this
happens,
Allah
invalidates
all
good
which
they
may
have
done
before
their

apostation.
He
also
invalidates
all
of
their
actions
which
in
appearance
are
obedience
and
are

righteousness
such
as
giving
in
charity,
aiding
the
oppressed,
maintaining
ties
of
kinship
and

friendship,
etc.
There
can
be
no
acts
of
obedience
and
no
possibility
of
thawaab
in
the
absence

of
belief,
and
belief,
as
we
have
seen,
includes
testimony,
conviction
and
action!

Knowledge
Contained
In
These
Verses




Affirmation
of
Allah's
attribute
of
As‐Sakht,
i.e.,
wrath
or
loathing.
It
is
similar
in
meaning
to

Al‐Maqt,
and
the
actual
nature
of
all
of
Allah's
attributes
is
that
which
is
appropriate
to
His

Greatness
and
Perfection.




Proof
of
the
causality
of
our
actions
and
our
eventual
situation.
It
is
our
choices
and
our

actions
which
determine
whether
we
are
of
those
who
Allah
loves
or
among
those
who
He

detests.
This
in
turn
determines
our
condition
in
the
hereafter.




That
evil
actions
are
the
cause
of
Allah's
anger,
torment,
and
the
invalidation
of
one's
good

works.




Rejection
of
the
claim
that
there
is
no
relationship
between
our
actions
and
our
reward
or

punishment.




A
condemnation
of
those
who
love
that
which
is
detested
by
Allah.



An
equal
condemnation
of
those
who
hate
that
which
Allah
loves.




The
great
compassion
of
Allah
for
His
creation
because
of
the
fact
that
He
sent
His
messengers

(peace
be
upon
them)
to
make
clear
that
which
pleases
Allah
and
leads
to
our
own
happiness

and
that
which
displeases
him
and
is
a
cause
of
the
invalidation
of
our
actions,
and
our
misery

and
torment
in
this
life
and
in
the
hereafter.



Proof
that
Allah
takes
vengeance
upon
those
who
disobey
him
and
go
against
His
order.




A
warning
and
reminder
to
all
Muslims
to
beware
of
going
against
Allah's
order,
since
this
is

the
cause
of
His
anger,
His
wrath
and
His
punishment.

Allah's
Attribute
Of
To
Come
(Al‐Majee',
Al‐Ityan)



{O
you
who
believe,
enter
into
the
Peace
(i.e.
Islam)
all
together
and
do
not
follow
the
steps
of

Shaytan.
Verily
he
is
to
you
a
clear
enemy.
*
And
if
you
backslide
after
that
which
has
come
to

you
by
way
of
clear
signs,
know
that
Allah
is
Mighty,
Wise
(Sovereign).
*
Is
it
then
anything

that
they
await
but
that
Allah
should
come
to
them
in
canopies
of
clouds
along
with
the

angels,
and
the
issue
is
settled.
And
to
Allah
is
the
conclusion
of
all
issues.
Al‐Baqarah/
208‐
210.



In
these
verses,
Allah
informs
us
that
the
only
way
to
be
safe
when
Allah
comes
to
us
and
all

accounts
are
settled
is
to
enter
into
the
peace
of
submission
to
Allah's
order.
We
are
warned

not
to
follow
the
steps
of
Shaytan
who,
being
our
avowed
enemy,
waits
at
every
turn
to
lead

us
astray
to
whatever
extent
he
can.
If
we
fail
to
heed
these
warnings,
we
are
reminded
of

Allah's
perfect
attributes
of
Might.
Might,
in
that
Allah
is
fully
capable
of
taking
vengeance

upon
those
who
rebel
against
His
order,
as
has
been
explained
in
the
Tafsir.
And,
Wise
(or

Sovereign)
in
that
His
Justice
is
absolute
and
none
shall
be
oppressed
in
the
least.
This

demands
the
punishment
of
the
wrongdoers,
since
it
would
not
be
just
to
those
who
worked

righteousness
to
be
treated
in
the
same
manner
as
the
criminals.
{Should
then
we
treat
those

who
submit
the
same
as
the
criminals?
*
What
is
wrong
with
you,
how
do
you
judge?!}.
And,

finally,
Allah
informs
us
of
the
time
when
He
will
come
to
us,
along
with
His
Angels,
and
all

accounts
will
be
settled
and
final.
Obviously,
we
must
prepare
for
that
day,
since
what
follows

it
is
eternal
‐
either
torment
or
bliss.
As
Imam
Ali
(may
Allah
be
pleased
with
him)
used
to
say:

Prepare
during
your
passage
for
you
place
of
permanence.

Knowledge
Contained
In
These
Verses




Islam
is
the
complete
submission
to
Allah's
order.




Allah
will
justly
repay
all
for
their
actions,
good
and
bad.



Proof
of
the
resurrection,
the
taking
of
accounts,
and
the
repayment
for
all
actions.




Affirmation
of
Allah's
attribute
of
being
High
and
above
His
creation.




Affirmation
of
Allah's
attributes
of
voluntary
action
(Al‐Af'aal
Al‐Ikhtiyaariya),
and
in

particular,
that
He
will
come
down
to
us
on
Qiyamah
(Al‐Ityaan).




Allah
is
the
final
Judge
of
all
affairs,
and
all
affairs
will
go
to
Him
for
resolution.




In
these
verses,
and
all
those
dealing
with
Qiyamah,
is
a
reminder
to
the
believer
to
rush
to

rectify
his
or
her
actions
and
repent
to
Allah
without
delay
since
Qiyamah
may
come
upon

him
suddenly
by
way
of
an
unexpected
death,
or
an
early
illness
may
prevent
him
from
doing

good
works
and
improving
his
account.




{As
for
man,
whenever
his
Lord
tests
him,
bestowing
on
him
honour
and
wealth,
he
says,
My

Lord
has
honoured
me.
*
And
as
for
[the
times
when]
He
tests
him,
limiting
his
wealth,
he

says,
My
Lord
has
humiliated
me.
*
No!
Rather
you
respect
not
the
orphans.
*
Nor
do
you

encourage
one
another
to
feed
the
poor.
*
And
you
greedily
devour
inheritances.
*
And
you

love
wealth
with
an
inordinate
love.
*
No!
When
the
Earth
is
pounded
to
powder.
*
And
your

Lord
comes
along
with
the
angels,
rank
upon
rank.
*
And
hell‐fire
that
day
is
brought
out.
On

that
day,
man
will
remember,
but
how
will
this
remembrance
benefit
him?
*
He
will
say,
Woe

is
me,
if
only
I
had
sent
forth
(some
good
deeds)
for
(this)
my
(real)
life.}
Al‐Fajr
(89)/15‐24.


Knowledge
Contained
In
These
Verses



Allah's
attribute
of
to
come
(Al‐Majee')




The
angels,
too,
will
come
down
with
Allah
subhaanahu
wa
ta'ala.



Allah's
elevation
above
His
creation.




The
need
to
live
in
this
live
with
ones
attention
focused
mainly
on
the
hereafter.



An
urging
to
maintain
consciousness
of
Allah
(u>Al‐Muraqaba)
at
all
times.




Whatever
seemingly
great
things
man
has
created
on
earth,
whether
empires,
structures,

weapons,
etc.
are
only
temporary,
and
will
be
crushed
to
powder
whenever
Allah
so
wills.



A
glimpse
into
the
terror
of
Qiyamah,
from
which
hearts
will
recoil
in
fear,
especially
hearts
of

the
oppressors
and
wrongdoers.



Allah
is
the
one
who
will
carry
out
the
judgement
between
all
of
His
creation.


Allah's
Attribute
Of
A
Face



{All
who
are
upon
it
shall
perish.
*
And
there
will
remain
the
Face
of
Allah,
full
of
Majesty
and

Honor.}
Ar‐Rahman
(55/27)



In
this
verse,
Allah
informs
us
that
all
who
are
upon
the
earth
shall
perish,
leaving
only
His

glorious
countenance.
The
general
rule
in
Arabic
is
that
a
pronoun
must
refer
back
to
the

specific
mention
of
the
thing
intended.
In
many
verses
of
the
Qur'an,
however,
we
find

pronouns
without
any
such
reference
but
where
the
intended
meaning
can
be
inferred
from

the
flow
of
the
verses.
Thus,
this
verse
starts
out
All
who
are
upon
it...
Although
this
verse
has

not
been
preceded
by
any
explicit
mention
of
the
earth,
it
can
be
understood
what
is
intended.

Other
examples
of
this
from
the
Qur'an
are:
{And
you
see
no
creature
upon
its
back.}
(the

earth).
{If
only,
when
it
reached
the
throat...}
(the
soul
on
its
way
out
in
death).
{Verily,
it

throws
off
sparks
the
size
of
castles}
(hell‐fire).




Then,
Allah
describes
His
Face
saying,
full
of
Majesty
and
Honour.
Full
of
majesty
is
clear.
Full

of
honour
here
could
refer
to
Allah's
honouring
of
His
prophets,
messengers,
allies
and

believing
slaves,
as
He
said
in
another
verse:
{And
we
have
honoured
the
sons
of
Adam
and

have
carried
them
over
the
land
and
the
sea.}
Or
it
could
refer
to
His
being
the
all‐deserving
of

honour,
glorification,
tauhid,
praise
and
worship
from
all
of
His
believing
slaves.




Allah's
Face
has
also
been
mentioned
in
various
hadith.
It
has
been
authentically
narrated
that

the
Prophet
(saws)
used
to
seek
refuge
with
Allah's
Face
and
that
he
used
to
say:
I
ask
you
the

sweetness
of
looking
at
your
Face.




Al‐Jahmiya
rejected
that
Allah
is
described
as
possessing
a
Face,
and
interpreted
it
as
a
mere

relative
word
such
as
self
which
merely
means
Allah
himself.
There
are
several
problems
with

this.
First,
this
use
of
the
word
wajh
(face)
is
totally
unknown
in
the
Arabic
language.
Second,

as
Al‐Khattabi,
Al‐Baihaqiy
and
others
have
mentioned,
in
this
verse
Allah
attributed
the
Face

to
himself,
and
then
attributed
two
attributes
to
His
Face
(i.e.,
full
of
Majesty
and
Honour).

Since
the
Face
itself
has
attributes,
it
is
obviously
not
merely
Adh‐Dhaat
(Allah
Himself).




Another
erroneous
interpretation
which
has
been
claimed
is
that
the
word
Face
is
used
to

mean
Allah's
thawaab,
i.e.,
the
rewards
which
He
gives
to
his
obedient
slaves.
This
runs

contrary
to
many
dalils.
The
Prophet
(saws)
in
a
variety
of
sahih
hadith
sought
mentioned

Allah's
face.
I
seek
refuge
in
Your
Glorious
Face
that
You
might
give
me
shade.
You
are
the

Living
who
does
not
die,
while
men
and
jinn
die.
It
is
unacceptable
to
say
that
the
Prophet

(saws)
sought
refuge
in
something
created
(e.g.,
Thawaab),
and
so
we
know
that
the
Face
is
an

attribute
of
Allah,
and
not
something
separate
from
Him
and
created
by
Him
such
as
thawaab.

In
another
hadith,
it
is
reported
that
the
Prophet
(saws)
said:
His
veil
is
light.
If
it
were

removed,
the
majesty
of
His
Face
would
burn
up
all
that
of
His
creation
upon
which
His
sight

fell.

Knowledge
Contained
In
This
Verse




Allah
is
the
All‐deserving
of
our
praise,
honour
and
worship.



A
rejection
of
the
claims
of
those
who
denied
this
attribute
of
Allah
or
twisted
the
meanings
of

the
words
to
give
other
meanings
without
authority.



An
urging
to
humbly
honour
Allah,
keep
consciousness
of
Him
and
beware
of
Him.




Affirmation
of
Allah's
attribute
of
His
Face
and
that
He
is
the
Living
who
will
remain
and

never
die
unlike
His
creation
who
must
all
die.



{And
call
not
along
with
Allah
another
deity
‐
there
is
no
deity
but
He.
All
shall
perish
except

His
face.
His
is
the
Rule,
and
to
him
you
shall
be
returned.}
Al‐Qasas
(28/88).



The
meaning
of
this
verse
is
that
all
the
inhabitants
of
the
earth
shall
perish
and
go
to
that

which
Allah
wishes
for
them
and
there
will
remain
only
His
Glorious
Countenance.
This

applies
to
all
created
living
beings:
men,
angels,
jinn
and
animals
without
exception.
Of
Allah's

creation,
non‐destruction
and
continued
existence
when
all
else
perishes
has
been
decreed
for

eight
things:
(1)
Al‐Arsh,
(2)
Al‐Kursiy,
(3)
Hell‐fire,
(4)Paradise,
(5)
The
tailbones
of
people,

(6)Souls,
(7)The
Tablet,
and
(8)
the
Pen.
Thus,
the
meaning
of
All
shall
perish
is
that
all
things

for
whom
destruction
has
been
decreed.


Note:
Things
described
As
Being
Of
Allah




Those
things
which
have
been
attributed
to
Allah
Most
High
via
the
Arabic
Idhaafa,
such
as

Baitullah
(Allah's
House)
or
Ilmullah
(Allah's
knowledge)
fall
into
two
distinct
categories,
very

different
in
meaning
and
very
important
to
be
understood
by
every
Muslim:




Things
which
have
their
own
separate
existence
such
as
Allah's
House,
Slave
of
Allah,
Allah's

Spirit
(Ruhullah),
etc.
They
have
only
been
thus
described
by
way
of
honouring
them
and

stressing
their
status
among
Allah's
creation.
It
does
not,
however,
make
them
anything
more

than
what
they
are:
creations
among
the
creations
of
Allah
Most
High.




Attributes
which
have
no
existence
separate
from
Allah
Most
High
such
as
Allah's
Knowledge,

His
Life,
His
Omnipotence,
His
Might,
His
Hearing,
His
Words,
His
Face,
etc.
This
are

mentioned
as
being
of
Allah
in
the
literal
sense,
i.e.,
the
relation
of
an
attribute
to
the

Possessor
of
that
attribute.




The
same
two
categories
exist
for
things
which
have
been
described
as
being
from
him

(u>minhu
or
min
Allah).
For
example
{a
spirit
from
Him},
and
{And
He
placed
at
your
service

all
that
is
in
the
heavens
and
the
earth,
all
of
that
is
from
Him}
refer
to
things
among
his

creation
which
are
only
from
Him
in
the
sense
that
He
is
their
Creator,
but
they
are
not
part
of

Him.
On
the
other
hand,
{The
sending
down
of
the
Book
from
Allah}
describes
the
Qur'an
as

being
from
Allah
while
Allah's
words
are
one
of
His
attributes,
cannot
be
separated
from
Him,

and
have
no
existence
separate
from
Allah
Most
High.
Again,
the
Prophet
(saws)
sought
refuge

in
the
perfect
words
of
Allah
and,
since
it
is
impossible
that
the
Prophet
(saws)
could
have

sought
refuge
in
something
created
(which
is
Shirk!),
we
know
that
Allah's
words
are
not

other
than
Allah,
rather,
they
are
one
of
his
attributes
like
His
Might,
His
Mercy,
etc.


Allah's
Attribute
Of
Two
Hands



{He
said:
O
Iblis,
what
has
prevented
you
from
prostrating
to
that
which
I
have
created
with

My
Two
Hands?!
Are
you
too
proud?
Or
are
among
the
high
and
arrogant?'}
Sawd
(38/75).



{Why
don't
the
Rabbis
and
scholars
forbid
them
the
uttering
of
sinful
words
and
the

consumption
of
the
forbidden?
Evil
indeed
are
their
works.
*
And
the
Jews
said:
'Allah's
hand

is
tied.'
May
their
hands
be
tied
up
and
they
be
cursed
for
that
which
they
have
said.
Rather,

His
two
hands
are
outstretched,
He
gives
out
in
whatever
way
He
wishes...
}
Al‐Ma'idah
(5/63‐
64).

The
Reality
Of
Allah's
Two
Hands




{He
said,
O,
Iblis,
what
has
prevented
you
from
prostrating
to
that
which
I
have
created
with

My
Two
Hands?
Have
you
become
arrogant,
or
are
you
among
the
high
and
mighty
ones?
He

said,
I
am
superior
to
him.
You
created
me
from
fire
and
you
created
him
from
clay.}

Saad(38)/75‐76




Allah
asks
the
question
in
these
verses
not
seeking
some
knowledge
or
understanding

(Istifhaam),
but
by
way
of
calling
attention
to
and
condemning
this
grave
error
of

understanding
and
action.
The
meaning
then
is:
what
is
it
that
has
diverted
or
prevented
you

from
prostrating,
according
to
My
Order,
to
that
which
I
have
created
directly
with
My
Two

Hands
without
any
intermediary?
As
has
been
mentioned
earlier,
the
description
of
the

creation
as
being
Allah's
is
to
emphasize
its
status,
not
to
make
it
a
part
of
Allah
Most
High,

who
is
completely
separate
from
His
creation.
Other
created
things
which
have
been
thus

described
as
being
Allah's
include:
Allah's
spirit
(Ruh),
Allah's
House,
Allah's
She‐Camel,
and

Allah's
Mosques.



That
fact
that
Allah
has
mentioned
his
hands
in
the
dual
form
is
the
most
conclusive
proof
that

His
hands
are
a
reality
(again,
a
reality
unlike
any
known
to
us
and
appropriate
to
His

Greatness
and
Perfection)
and
cannot
be
interpreted
to
some
other
abstract
meaning
not

apparent
in
the
words
themselves.
This
is
a
clear
rebuttal
of
the
position
of
those
who
have

tried
to
deny
that
Allah
has
any
attribute
called
Hands
and
who
claim
that
the
meaning
is
His

Power,
His
Control
or
His
Bounties.
This
pointless
dispute
arose
fairly
early
in
the
history
of

Islam,
and
Imam
Abu
Hanifa
has
sharply
condemned
such
interpretations
in
his
book
Al‐Fiqh

Al‐Akbar.
In
spite
of
this,
great
numbers
of
the
followers
of
this
great
Iman
today
espouse
the

baseless
interpretations
which
their
Imam
condemned.

Knowledge
Contained
In
These
Verses




Affirmation
of
the
reality
of
the
Two
Hands
of
Allah.




Affirmation
of
Allah's
attribute
of
creation.



Intellectual
reasoning
or
analogy
are
useless
and
only
lead
one
astray
in
the
face
of

information
and/or
commands
from
Allah
Most
High.



Rejection
of
the
position
of
those
who
claimed
abstract,
non‐apparent
meanings
attributed
to

Allah's
Hands
in
the
Qur'an
and
the
Sunnah.




An
indication
of
the
high
status
of
Adam
before
Allah.



Condemnation
of
all
disobedience
of
Allah
Most
High.




{Why
do
their
Rabbis
and
scholars
not
forbid
them
their
speaking
of
evil
and
their
devouring

of
the
forbidden.
Evil
indeed
are
their
works.
*
The
Jews
say:
Allah's
hand
is
tied!
Be
their

hands
tied
and
be
they
cursed
for
that
which
they
have
said!
Nay,
His
Two
Hands
are

outstretched
and
He
gives
of
His
bounties
as
He
pleases.
Indeed,
many
of
them
will
only
be

increased
in
transgression
and
disbelief
by
that
which
has
been
sent
down
to
you
from
your

Lord.
And
We
have
placed
amongst
them
enmity
and
hatred
until
the
Day
of
Qiyamah.
Every

time
they
kindle
the
fire
of
war,
Allah
extinguishes
it.
But
they
(ever)
strive
to
create

corruption
on
the
earth,
and
Allah
loves
not
the
makers
of
corruption.}
Al‐Ma'ida(5)/63‐64




In
these
verses,
Allah
informs
us
about
the
Jews,
upon
whom
the
curse
of
Allah
has
descended

until
the
day
of
Qiyamah,
telling
us
how
they
attributed
miserliness
to
Allah,
just
as
they

attributed
poverty
to
Him
in
another
incident.
(Exalted
is
He
above
that
which
they
say!)
They

expressed
this
blasphemy
(miserliness)
by
saying
that
Allah's
Hands
are
tied.
Allah's
reply
to

this
Be
their
hands
tied
has
a
number
of
interpretations:
an
invocation
against
them,
or

information
about
their
state.
Furthermore,
it
could
refer
to
this
life
or
to
the
hereafter.
If
it

refers
to
this
life,
it
could
be
a
reference
to
their
own
miserliness.
This
interpretation
is

supported
by
actual
experience
with
this
people;
miserliness
follows
them
as
an
object's

shadow
follows
the
object.
The
general
experience
has
been
that
no
matter
how
wealthy
one

of
them
becomes,
they
are
among
the
most
miserly
and
avaricious
of
Allah's
creation.
In
this

life
the
tying
of
their
hands
could
also
refer
to
their
hands
being
bound
in
captivity.
If
the

reference
is
to
the
hereafter,
then
it
is
a
reference
to
the
binders
(u>Al‐Aghlaal)
with
which

the
denizens
of
hell‐fire
will
be
bound.
The
word
cursed
(u>La'an)
as
we
have
seen

previously,
means
to
be
removed
at
a
distance
and
cast
away
from
the
mercy
of
Allah,
in
this

case
because
of
their
blasphemous
utterance
about
Allah
Most
High.

Knowledge
Contained
In
These
Verses




Allah's
attribute
of
Two
Hands,
which
are
among
the
attributes
of
His
essence
(As‐Sifaat
Adh‐
Dhaatiya).




Allah's
Hands
cannot
be
rejected
or
twisted
to
mean
something
else,
not
apparent
in
the

words
of
the
Qur'an
and
the
Sunnah.




The
destruction
of
any
nation
that
neglects
the
ordering
of
what
is
right
and
the
forbidding
of

what
is
wrong.
This
responsibility
is
upon
every
individual
in
the
Ummah,
but
is
especially

burdensome
upon
the
people
of
knowledge
among
them.




Condemnation
of
the
Jews
and
Allah's
curse
upon
them
because
of
their
attributing
to
Him

that
which
is
not
one
of
His
attributes.




That
mere
words
spoken
on
the
tongue
can
bring
on
the
curse
or
punishment
of
Allah.
The

Prophet
(saws)
was
once
asked
if
mere
words
could
send
one
to
hell‐fire
and
he
replied:
And

are
the
people
cast
into
the
fire
on
their
faces
for
anything
else
besides
the
harvests
of
their

tongues?



Allah's
curse
on
the
Jews
and
that
their
hands
are
tied
‐‐
possible
meanings
of
this
expression.




For
many
among
Allah's
creation,
the
message
of
Islam
when
delivered
to
them
will
only

increase
them
in
transgression
and
kufr.



The
inability
of
the
disbelievers
to
wage
any
war
against
the
Party
of
Allah.
As
we
know
from

hadith,
they
only
overcome
the
Muslims
when
the
Muslims
themselves
bring
about
their
own

defeat.




Allah
is
to
be
described
with
the
praiseworthy
attributes
of
which
He
has
informed
us
in
the

Qur'an
and
the
Sunnah.
We
have
no
knowledge
or
ability
to
take
the
matter
beyond
this.




The
various
interpretations
of
the
Hands
of
Allah
as
meaning
His
Bounties
or
his
Power
are

rejected
by
the
Qur'an
and
the
Sunnah.
A
brief
summary
of
the
falsehood
of
these

interpretations
follows:




The
term
has
been
used
in
many
different
ways
which
do
not
admit
these
interpretations:
e.g.

which
I
have
created
with
My
Two
Hands,
His
Two
Hands
are
outstretched,
...the
earth
is
in

His
grip
on
the
day
of
Qiyamah
and
the
heavens
are
rolled
up
in
His
Right
Hand.



Allegorical
meanings
of
this
type
are
never
used
in
the
dual
in
the
Arabic
language
‐‐
they
only

occur
in
the
singular
or
the
plural.
If
we
say
that
Allah's
Hand
is
his
Power,
then
are
we

inventing
two
powers
and
two
generosities
of
Allah
Most
High??!



Thus,
one
who
ponders
the
many
references
to
Allah's
hands
in
the
Qur'an
and
the
Sunnah

and
the
words
of
the
Companions,
may
Allah
be
pleased
with
them,
can
be
left
with
no
doubt

that
they
are
a
reality,
and
not
an
allegory
for
something
else.


Affirmation
Of
Allah's
Attributes
Of
Hearing
And
Seeing



Allah
Most
High
said:


{Allah
has
heard
the
statement
of
she
who
disputed
with
you
regarding
her
husband
and

raised
her
complaint
to
Allah.
And
Allah
has
heard
your
discussion.
Verily
Allah
is
All‐Hearing,

All‐Seeing.}
Al‐Mujadilah(58)/1




{Allah
has
heard
the
statement
of
those
who
said:
Allah
is
poor
and
we
are
rich.}
Aal‐
Imraan(3)/181




{Or
did
they
imagine
that
We
hear
not
their
secrets
and
their
private
discussions?
On
the

contrary!
Our
messengers
are
amongst
them
writing
[everything].}
Az‐Zukhruf(43)/80


In
these
verses,
Allah
is
described
with
the
attributes
of
hearing
and
seeing
and
that
He
hears

and
sees
with
a
reality
of
seeing
which
is
exalted
above
the
attributes
of
any
created
thing
and

is
beyond
any
comparability
to
them.
This
is
the
belief
of
the
Salaf
(beginning
generations)
of

this
Ummah
and
its
Imams
and
is
clearly
indicated
by
the
Qur'an
and
the
Sunnah.




In
the
first
verse:
The
meaning
is
that
Allah
has
heard
the
statements
of
the
woman
who

discussed
with
the
Prophet
(saws)
about
her
husband.
Her
name
is
Khaula
bint
Tha'laba.
The

story
is
that
she
raised
her
complaint
to
Allah
over
the
weakness
of
her
position
and
the
lack

of
any
avenue
at
her
disposal.
This
was
after
her
husband
pronounced
Adh‐Dhihaar
after

many
years
of
marriage
and
the
birth
of
many
children.
Aisha,
may
Allah
be
pleased
with
her,

said:
Blessed
is
He
who
encompasses
all
sounds.
Verily,
the
woman
conversed
with
Allah's

Messenger
(saws)
while
I
was
in
another
corner
of
the
house.
I
heard
some
of
her
words
while

others
were
inaudible.
Then
Allah
sent
down
the
verse
{Allah
has
heard...}.



Thus,
no
rational
person
can
doubt
for
a
moment
that
the
meaning
of
this
verse
is
explicit
and

literal.
It
can
accept
no
non‐apparent
interpretation
whatsoever.
Rather,
it
asserts
the
reality

of
Allah's
hearing
and
that
Allah
Himself
hears.

Knowledge
Contained
In
This
Verse




Affirmation
of
Allah's
attribute
of
hearing.
One
of
His
names
is
As‐Samee'.
Its
meaning
with

respect
to
Allah
ta'ala
is
the
One
from
whose
hearing
no
sound
whatsoever
escapes
or
is

hidden
however
inaudible
it
is
to
us.
The
footsteps
of
a
tiny
black
ant
walking
on
a
smooth

rock
on
a
dark
night
is
heard
by
Allah
ta'ala.
His
hearing
encompasses
all
sounds,
the
secret

and
the
public,
the
near
and
the
far.
Further,
these
sounds
do
not
become
confused
with
Allah

despite
the
many
different
languages
and
the
many
and
varied
sounds
just
as
if
they
were
to

Him
a
single
sound.




As‐Sam'
(hearing
or
to
hear)
is
used
with
four
different
meanings:
1)
hearing
as
a
perception

or
sense
and
its
object
is
sound;
2)
hearing
with
the
meaning
of
comprehension
and

understanding
and
its
object
is
meaning;
3)
hearing
in
the
sense
of
response
and
granting
that

which
was
asked;
and
4)
acceptance
and
following.
Examples
of
each
follow:



1)
Perception
of
sounds:




{Allah
has
heard
the
statements
of
she
who
disputed
with
you
regarding
her
husband...}



{Allah
has
heard
the
statement
of
those
who
say
that
Allah
is
poor
and
we
are
rich.}




2)
Understanding
of
meanings:




{And
do
not
say
attend
us
rather
say
look
to
us
and
listen.}




{...We
hear
and
we
obey...}




3)
Response
and
granting
of
what
was
asked:



The
statement
in
Salat:
Sami'a
Allah
liman
hamidahu,
i.e.,
Allah
hears
for
he
who
praises
Him.

In
a
Du'a
narrated
from
the
Prophet
(saws):
O
Allah
hear
(i.e.,
respond)
and
grant
me
what
I

have
asked.



4)
Acceptance
and
following:




{Constant
listeners
to
lies,
constant
consumers
of
the
unlawful...}




{If
they
had
come
out
with
you,
they
would
not
have
increased
you
except
in
confusion
and

disorder
and
they
would
have
sown
discord
among
you
desiring
for
you
calamity
and

amongst
you
are
listeners
to
them
and
Allah
is
fully
knowledgeable
of
the
oppressors.}
At‐
Tauba(9)/47




Linguistically,
hearing
as
a
perception
of
sound
is
transitive
with
no
preposition,
hearing
as

comprehension
of
meaning
is
also
transitive
with
no
preposition,
hearing
with
the
meaning
of

acceptance
is
transitive
with
the
preposition
li
sometimes
and
min
others,
and
hearing
with

the
meaning
of
response
and
granting
of
a
request
is
also
transitive
with
the
preposition
li.



Thus,
we
see
that
Allah
possesses
hearing
with
which
He
hears
all
sounds
and
sight
with

which
He
sees
all
things.
We
cannot
fully
comprehend
either
of
these
attributes
since
they
are

unlike
anything
we
know
and
we
must
not
attempt
to
do
so.


Raising
a
complaint
to
Allah
does
not
indicate
a
lack
of
patience.




Rejection
of
the
claims
of
those
who
reject
Allah's
attribute
of
hearing
or
interpret
it
to
mean

something
other
than
the
apparent.




The
right
of
the
Muslims
to
take
their
problems,
their
legal
questions
and
their
complaints
to

the
ruler.




Allah's
hearing
encompasses
all
sounds.




In
the
second
verse:
The
occasion
of
the
sending
down
of
this
verse
is
described
in
that
which

is
narrated
by
Saeed
ibn
Jubair
from
Ibn
Abbas:




When
Allah
sent
down
the
verse:
{Who
is
the
one
who
will
lend
Allah
and
goodly
loan?
Allah

will
increase
it
many
times
over}
the
Jews
said:
O
Muhammad!
Your
Lord
has
become
poor

and
so
He
asked
His
slaves
for
a
loan.
And
so
Allah
sent
down
the
verse:
{Allah
has
heard
the

statement
of
those
who
said
that
Allah
is
poor
and
we
are
rich.}



In
the
rest
of
the
verse,
Allah
states
that
He
will
record
this
heinous
statement
along
with
their

killing
of
the
prophets
and
then
will
say
to
them:
{...taste
the
punishment
of
the
fire!}.
Allah

attributed
the
killing
of
the
prophets
to
the
living
Jews
even
though
they
did
not
physically

take
part
in
it
because
of
their
acceptance
of
these
deeds
and
of
their
perpetrators
as
their

forefathers
and
the
early
generations
of
their
Ummah.
Thus,
all
of
them
shared
the
guilt
either

directly
or
by
association.
Those
who
know
of
evil
and
do
not
try
to
stop
it
or
condemn
it
and

speak
out
against
it
even
after
the
fact,
are
equally
guilty
even
though
they
did
not
physically

take
part
in
the
act.


Knowledge
Contained
In
This
Verse



Affirmation
of
Allah's
attribute
of
hearing
in
a
manner
appropriate
to
His
greatness
and

perfection.




Proof
of
the
resurrection
and
the
accountability
of
all
for
their
deeds
and
statements.




Proof
of
rewards
and
punishments
according
to
ones
words
and
deeds
in
this
world.




That
Allah
neglects
nothing
and
that
all
things
are
recorded.



It
is
obligatory
upon
every
member
of
an
Ummah
to
condemn
and
rebuke
those
who
do
evil

and
to
change
it
or
prevent
it
if
they
are
able.
If
they
fail
in
this
obligation,
they
become

deserving
of
punishment
in
this
life
in
the
form
of
oppression
and
poverty
and
the

punishment
of
Allah
in
the
hereafter.




If
the
latter
members
of
an
Ummah
fail
to
analyse
the
actions
of
their
predecessors
with
the

measure
of
the
Shariah
and
to
praise
the
praiseworthy
and
condemn
the
evil,
they
become

partners
in
the
actions
of
their
predecessors
and
equally
guilty
and
equally
deserving
of

punishment.




Affirmation
of
Allah's
attribute
of
speech
(in
the
rest
of
the
verse).




The
reality
of
the
recording
angels.



An
example
of
the
lowliness
of
the
Jews
in
the
time
of
the
Prophet
(saws)
in
describing
Allah

with
poverty.




In
the
third
verse:
The
meaning
of
secrets
is
one's
discourses
with
himself
in
his
mind
or
with

another
in
a
hidden
place.
Private
discussions
(u>An‐Najwaa)
means
a
discussion
between

companions
which
they
conceal
from
others.
Do
they
think
that
any
of
this
is
hidden
from

Allah
ta'ala?
On
the
contrary!
Allah
hears
both
their
thoughts
and
their
secret
meetings
and

the
recording
angels
are
taking
down
all
statements
or
actions
which
they
commit.
Until,
on

the
day
of
Qiyamah,
all
find
all
that
they
have
said
and
done
present
before
them
and
Allah

oppresses
no
one!
{And
so
whosoever
commits
an
atom's
weight
of
good
shall
see
it
and

whosoever
commits
an
atom's
weight
of
evil
shall
see
it.}

Knowledge
Contained
In
This
Verse




Allah's
hearing
encompasses
both
the
open
and
the
secret.

Affirmation
Of
Allah's
Seeing,
Hearing,
Being
With
His
Knowledge




{They
(two)
said:
Our
Lord,
verily
we
fear
lest
he
hasten
in
acting
against
us
or
transgress
all

bounds.
*
He
said:
Fear
not
(you
two),
verily
I
am
with
you
(two)
hearing
and
seeing.}

Taha(20)/45‐46



{Have
you
seen
he
who
prohibits
*
a
slave
when
he
prays?
*
Do
you
see
that
he
is
on
guidance?

*
Or
enjoins
piety?
*
Do
you
see,
if
he
rejects
and
turns
away
*
Has
he
not
come
to
know
that

Allah
sees?}
Al‐Alaq(96)/14



{And
warn
the
closest
among
your
relatives.
*
And
lower
your
wing
to
those
believers
who

follow
you.
*
Then,
if
they
disobey
you,
say:
I
am
innocent
of
that
which
you
do.
*
And
place

your
reliance
on
the
Mighty,
the
Merciful.
*
He
who
sees
you
when
you
stand
*
and
your

movements
among
those
who
prostrate.
*
Verily
He
is
the
All‐Hearing,
the
All‐Knowing.}
Ash‐
Shu'araa(26)/214‐220.




{And
say:
Act,
for
Allah
will
see
your
actions
as
will
His
Prophet
and
the
believers
and
you

shall
be
returned
to
the
Knower
of
the
hidden
and
the
apparent
who
will
then
inform
you
of

all
that
you
used
to
do.}
At‐Tauba(9)/105




In
the
first
verse:
This
verse
is
addressed
to
Musa
and
Harun
when
they
were
sent
to
confront

Pharaoh.
Allah
reminds
them
that
they
should
not
fear
the
superior
power
of
Pharaoh

compared
to
them
or
fear
that
he
may
rush
into
attacking
them
before
the
completion
of
the

Da'wah
and
the
showing
of
the
signs.
Allah
says:
{hearing
and
seeing},
i.e.,
I
hear
what
you
say

and
what
Pharaoh
says
and
I
see
your
position
and
his
position.
No
element
of
the
situation
is

hidden
from
Me.
And
know
you
(two)
that
his
forehead
is
in
My
hand
‐
he
can
neither
speak

nor
breathe
nor
strike
except
with
My
permission
and
after
My
decree.
I
am
with
you
(two)

with
my
protection,
aid
and
support,
so
do
not
be
concerned.

Knowledge
Contained
In
This
Verse



Affirmation
of
Al‐Maa'iya
Al‐Khaasa,
i.e.,
Allah
describing
Himself
as
being
with
certain

individuals
in
particular.




A
reminder
to
rely
solely
upon
Allah,
the
High
and
Great.



Affirmation
of
Allah's
attributes
of
hearing
and
seeing.




Affirmation
of
Allah's
total
power
and
control
over
all
that
happens
in
His
creation.



Affirmation
of
Allah's
attribute
of
speech.




A
tribute
to
the
lofty
station
of
Musa
and
Harun
because
of
Allah's
being
with
them
in

particular.




In
the
second
verse:
Did
not
this
person
who
tried
to
prevent
Allah's
slave
from
praying
know

that
Allah
sees
him
and
hears
his
words
and
that
He
will
repay
him
for
his
actions
in
full?!
This

is
a
very
grave
threat.
It
has
been
reported
that
this
verse
was
revealed
about
Abu
Jahl
when

he
prohibited
the
Prophet
(saws)
from
making
prayer
around
the
Ka'aba.
This
verse
is
a
clear

affirmation
of
Allah's
deity
ship
and
other
things
coming
after
the
next
paragraph.



In
the
third
verse:
Allah
is
the
One
who
sees
you
during
the
great
worship
that
is
Salat.
He

sees
you
when
you
are
standing
and
through
the
other
motions
of
the
prayer
‐
the
bowing
and

the
prostrating.
Allah
specifically
mentioned
prayer
because
of
its
importance
and
because

whoever
maintains
remembrance
during
the
prayer
of
the
closeness
of
Allah
(in
His

knowledge
and
power)
achieves
concentration
and
humility
in
his
Salat
and
performs
it
very

well.
With
this
quality
in
his
Salat,
his
other
actions
are
also
rectified
and
he
seeks
aid
with
it

in
all
of
his
affairs.
Verily,
He
is
the
Hearer
of
all
sounds
despite
their
many
and
varied
types.

He
is
the
Knower
whose
knowledge
encompasses
all
the
hidden
and
the
apparent,
the
present

and
the
absent.
When
a
Muslim
maintains
his
remembrance
that
Allah
sees
all
that
he
does

and
hears
everything
that
he
utters
and
knows
of
all
that
is
in
his
heart,
he
is
aided
thereby
in

increasing
in
Taqwa
and
moving
toward
the
station
of
Ihsaan.

Knowledge
Derived
From
These
Two
Verses




Affirmation
of
Allah's
attribute
of
sight
and
hearing.



Affirmation
of
Allah's
all‐encompassing
knowledge.




A
reminder
to
strive
in
remembrance
of
Allah's
proximity
to
us
and
to
all
that
we
do.



The
importance
of
giving
Da'wah
to
those
closest
to
you.




That
there
is
a
cut‐off
point
in
the
process
of
Da'wah
at
which
point
a
Muslim
must
assert
his

innocence
of
the
disbeliever,
even
if
he
is
a
close
relative.



A
Muslim
must
maintain
remembrance
of
the
absolute
power
of
Allah
and
place
his
reliance

solely
in
Allah
in
Da'wah
and
all
other
activities.



In
the
fourth
verse:
Allah
here
addresses
His
Prophet
(saws):
Say,
O
Muhammad,
to
these

hypocrites:
Do
whatever
you
wish
and
continue,
if
you
like,
in
your
falsehood,
but
do
not

deceive
yourselves
that
any
of
that
will
be
hidden.
Of
necessity,
your
actions
will
be
exposed

and
become
clear
to
all.
Mujahid
said:
This
is
a
threat,
i.e.,
from
Allah
to
those
who
act
against

His
orders
and
a
warning
that
their
actions
will
be
shown
before
Him
and
to
His
Prophet

(saws)
and
to
the
believers.
This
will
happen
without
fail
on
Qiyamah.
Allah
said:
{On
that
day,

you
will
be
shown,
and
no
secret
of
yours
will
be
hidden.}
Furthermore,
Allah
may
expose
it
to

the
people
in
this
life,
as
has
been
narrated
by
Imam
Ahmad
traced
to
the
Prophet
(saws):

Even
if
one
of
you
were
do
to
an
action
in
a
rock
which
has
no
door
and
no
exit,
Allah
would

expose
his
actions
to
the
people,
no
matter
who
he
was.




Anas
narrates
from
the
Prophet
(saws):
Don't
bother
being
impressed
with
anyone
until
you

see
that
with
which
his
actions
will
be
sealed.
For,
verily,
one
may
act
for
a
long
period
of
time

doing
righteous
deeds
which,
if
one
were
to
die
in
that
state,
would
get
one
into
paradise
only

to
change
to
do
acts
of
evil
after
that.
And,
another
may
act
for
a
long
period
of
time
doing
evil

deeds
which,
if
one
were
to
die
in
that
state,
would
condemn
one
to
hell‐fire
only
to
change

and
do
acts
of
righteousness
after
that.
When
Allah
wishes
good
for
his
slave,
He
causes
him
to

act
before
his
death.
They
asked
the
Prophet
(saws):
O
Messenger
of
Allah,
how
does
He
cause

them
to
act?
The
Prophet
(saws)
answered:
He
causes
him
to
do
some
righteous
act
and
then

takes
him
in
death
therein.
Narrated
by
Imam
Ahmad.

Knowledge
Contained
In
This
Verse




Affirmation
that
Allah
sees
all
that
we
do.



Affirmation
of
the
reality
of
the
resurrection
and
the
repayment
of
all
according
to
their

actions.




Affirmation
of
Allah's
all‐encompassing
knowledge.



Affirmation
that
Allah
does
not
forget
or
neglect
anything
whatsoever.

Allah
Schemes
And
Lays
Snares




{The
thunder
exalts
His
praises
and
the
angels
out
of
fear
of
Him.
And
He
sends
the

thunderbolts,
striking
with
them
whomever
He
pleases.
Yet
they
dispute
about
Allah,
and
He

is
mighty
in
overpowering
strength.}
Ar‐Ra'd(13)/13




{And
they
schemed
and
plotted
and
Allah
schemed
and
Allah
is
the
best
of
schemers.}
Aal

Imraan(3)/54




{They
planned
a
scheme
of
deception
and
We
planned
a
scheme
of
deception
but
they
were

unaware
of
it.}
An‐Naml(27)/50



{As
for
them,
they
are
planning
a
scheme
of
deception
*
And
I
am
planning
a
scheme
of

deception.
*
Therefore
do
not
be
impatient
with
regard
to
the
disbelievers
and
grant
them
a

delay
for
a
little
while.}
At‐Tariq(86)/15/17




In
these
verses
is
an
affirmation
of
Allah's
attributes
and
His
description
of
Himself
with
Al‐
Makr
(scheming
to
dupe
or
deceive),
Al‐Kaid
(plotting
to
overcome
and
snare)
and
Al‐
Mumaahala
or
Al‐Mihaal
(overpowering
strength
or
escape‐proof
snares).
These
are
among

Allah's
attributes
of
action
which
apply
to
Allah
in
a
manner
and
a
meaning
appropriate
to
His

greatness
and
perfection.
Ali
said:
...mighty
in
seizing;
Ibn
Abbas
said:
...mighty
in

overpowering
strength;
Mujahid
said:
...mighty
in
strength;
Abu
Ubaida
said:
...mighty
in

punishment
and
it
has
been
said:
...mighty
in
scheming.
Al‐Mumaahala
and
Al‐Mihaal
(the

word
actually
used
in
the
verse)
mean
scheming
and
overcoming.
One
of
the
scholars
of
Tafsir

said:
The
meaning
is
that
He
is
mighty
in
scheming
and
snaring
His
enemies
‐‐
coming
to
them

with
their
destruction
from
an
unexpected
direction.



There
is
an
importance
between
1)
those
attributes
of
Allah
which
come
together
by
way
of

names
such
as
Ar‐Rahman
Ar‐Raheem
or
As‐Samee'
Al‐'Aleem
and
2)
those
which
come

together
in
the
Idhaafa
construction
such
as
{They
seek
to
deceive
Allah,
but
He
is
their

deceiver}
and
{And
thus
the
seizing
of
your
Lord
when
he
takes
a
town
engaged
in

oppression:
verily
His
seizing
is
painful
and
harsh.}
and
{And
He
is
mighty
in
overpowering

strength.}.




In
the
first
case,
each
of
Allah's
names
indicates
one
of
His
attributes
(mercy,
hearing,

knowledge)
and
there
is
a
corresponding
verb
derived
from
that
name
of
Allah
(Allah
has

mercy,
hears,
knows,
etc.)
which
is
also
applicable
to
Allah
ta'ala.




In
the
second
case,
we
apply
these
words
to
Allah
only
in
the
Idhaafa
form
in
which
they
have

come
in
the
Qur'an
or
as
a
verb
(e.g.,
Allah
deceives
the
hypocrites,
Allah
seizes
those
who

disobey
Him
and
seizes
the
oppressors).
We
do
not,
however,
derive
a
name
from
such

constructions.
Thus
the
deceiver,
the
seizer
and
the
schemer
are
not
among
the
names
of

Allah
ta'ala.




Similarly,
those
actions
which
have
come
in
the
Qur'an
in
the
verb
form,
are
applied
to
Allah

as
they
have
come
‐‐
we
do
not
derive
names
for
Allah
from
them,
unless
these
are
evidenced

in
other
verses
or
hadith.
For
example,
Allah
says
in
many
verses
that
he
schemed
against

those
who
schemed
against
Him,
yet
we
do
not
refer
to
Allah
with
the
name
of
the
schemer.



As
for
the
reason
for
these
seemingly
unpraiseworthy
actions
of
Allah,
it
is
said
that
this
is
in

the
sense
of
reciprocation
as
in
the
verse:
{And
the
reward
of
evil
is
evil
like
unto
it}
and
{And

if
you
are
dealt
a
blow,
deal
a
blow
like
the
one
that
was
dealt
to
you}.
The
meaning
of

scheming
(Al‐Makr)
is
giving
one
appearance
while
concealing
another
reality
in
order
to

achieve
one's
goal.
It
can
be
divided
into
two
types:
praiseworthy
and
blameworthy.
The

blameworthy
scheme
is
the
one
done
to
one
not
deserving
of
it
while
the
praiseworthy

scheme
is
the
one
done
to
one
who
deserves
it
as
a
just
punishment.
This
latter
is
the
only
one

attributed
to
Allah
and
it
indicates
no
blameworthy
trait
or
deficiency.
Of
the
praiseworthy

type,
then
is
Allah's
scheming
to
deceive
those
who
schemed
to
deceive
Him
as
an
appropriate

response
to
their
actions
and
a
just
reward
of
the
same
nature
as
their
transgression.

Precisely
the
same
analysis
applies
to
laying
snares
(u>Al‐Kaid):
He
only
does
the

praiseworthy
of
that
action
out
of
His
Justice
and
Wisdom.




The
meaning
of
scheming
(Al‐Makr)
is
sudden
overtaking
and
seizing
at
an
unexpected

moment,
as
Allah
said
elsewhere:
{We
will
lead
them
(further)
astray
from
a
direction
which

they
know
not.}
So,
when
Allah
uses
words
like
scheming
and
ensnaring
in
speaking
about

Himself,
He
is
applying
verbs
to
His
actions.
This
area
is
much
wider
than
Allah's
names.
Thus,

Allah
attributed
many
actions
to
Himself,
but
did
not
take
names
corresponding
to
each
of

these
verbs.
He
described
Himself
as
intending
(Araada)
and
wanting
(Shaa'a)
but
did
not

take
the
names
of
intender
(Mureed)
or
wanter
(Shaa'ee).
Those
who
derived
a
name
for

Allah
from
every
verb
which
He
attributed
to
Himself
have
made
a
serious
error.
They
came

up
with
over
1000
names,
although
the
hadith
numbers
them
at
99.




Also,
Allah
ta'ala
sometimes
informs
us
about
himself
with
nouns
but
which
are
not
among

His
names
and
so
this
area
too
is
wider
than
His
glorious
Names.
For
example,
in
the
Qur'an

Allah
refers
to
Himself
as
a
thing
(Shai'),
etc.
but
did
not
take
this
as
a
name.



Thus,
it
is
upon
every
Muslim
to
exercise
utmost
caution
in
determining
the
names
with

which
Allah
has
named
Himself
and
sticking
to
these
names
as
found
in
the
revelation,

avoiding
applying
words
to
Allah
which
He
did
not
apply
to
Himself
except
those
phrases

which
are
equivalent
in
meaning
to
the
names
with
which
Allah
has
named
himself.
In
such

case,
the
words
must
be
carefully
defined,
especially
with
respect
to
those
attributes
which

contain
both
praiseworthy
and
blameworthy
potential
meanings.
Examples
of
this
are
found

in
the
Qur'an:
{...Doer
of
whatever
He
wishes}
and
{The
product
of
Allah
who
perfected
all

things}.
Doer
and
Producer
are
not
among
Allah's
glorious
names.

Review
Of
Concepts




The
three
actions
attributed
to
Allah
in
these
verses
(scheming,
ensnaring
or
trapping
and

overpowering)
are
among
Allah's
attributes
of
action,
but
are
not
among
His
glorious
names.




Attributes
of
Allah
in
the
Qur'an
which
are
also
among
His
Glorious
names.



Other
nouns
attributed
to
Allah
in
the
Qur'an
in
Idhaafa
constructions
which
are
not
among

His
glorious
names.



Verbs
(actions)
which
Allah
attributes
to
Himself
in
the
Qur'an
but
from
which
no
derivative

name
has
been
given
to
us.




Such
verbs
are
many
more
than
Allah's
names
and
to
derive
names
from
them
is
without
basis

does
not
always
yield
praiseworthy
names.




The
error
of
some
modern
scholars
who
derived
a
name
for
Allah
from
every
such
verb.

Affirmation
Of
Allah's
Attributes
Of
Forbearance,
Forgiveness,
Capability
And
Might




{Allah
does
not
like
evil
to
be
made
open
in
public
speech,
except
for
he
who
has
been

oppressed
and
Allah
is
the
All‐Hearing,
the
All‐Knowing.
*
Whether
you
show
good
openly
or

conceal
it
or
pardon
evil,
verily
Allah
is
ever
Forbearing,
fully
Capable.}
An‐Nisaa(4)/148‐149




In
this
verse:
Allah
informs
us
that
the
doers
of
good,
whether
secretly
or
openly,
and
those

who
are
forbearing
and
forgiving
with
people
are
among
those
to
whom
He
will
be
good.
He

will
reward
them
in
a
fashion
similar
to
their
actions
in
this
life,
forgiving
their
bad
deeds.
One

of
Allah's
attributes
is
Forgiveness
and
Forbearance,
and
He
is
the
fully
capable
who
gives

great
rewards
upon
little
action.

Knowledge
Contained
In
This
Verse




Allah's
all‐encompassing
Knowledge.



The
Deity
ship
of
Allah
ta'ala.




The
total
Capability
of
Allah
over
all
things.



Allah's
great
generosity
and
kindness.




A
reminder
to
study
and
contemplate
Allah's
Glorious
Names.



Allah's
attribute
of
Forbearance
(Al‐'Afw)
is
close
in
meaning
to
His
attribute
of
The
Forgiving

(Al‐Ghafoor),
but
is
wider
and
stronger
in
meaning.
Forgiveness
is
based
on
covering
up
or

hiding,
while
Forbearance
is
based
on
the
concept
of
wiping
something
out,
which
is
a

stronger
concept.




Then,
since
the
most
complete
forbearance
is
that
granted
in
spite
of
a
complete
capability

hold
to
account
and
to
avenge,
Allah
paired
His
attribute
of
Forbearance
with
His
attribute
of

Al‐Qadeer,
i.e.,
the
One
fully
capable
of
all
things.




A
call
to
the
character
of
forbearance
and
graciousness
to
others.



That
forbearance
and
forgiveness
of
others
is
a
cause
of
Allah's
forbearance
and
forgiveness.




Rewards
are
of
like
nature
to
actions.




A
rejection
of
the
position
of
Al‐Jabriya,
who
say
that
humans
possess
no
ability
to
act,
and

that
actions
are
attributed
to
them
only
in
an
allegorical
sense.




Open
and
public
actions
are
all
the
same
to
Allah.



{Let
not
those
endowed
with
plenty
and
ample
means
among
you
resolve
by
oath
against

giving
to
their
relatives,
to
the
poor
and
to
those
who
make
Hijra
in
the
path
of
Allah.
And
let

them
forebear
and
forgive.
Do
you
not
wish
that
Allah
should
forgive
you?
And
Allah
is

Forgiving,
Merciful.}
An‐Nur(24)/22




In
this
verse:
Forbearance
here
means
to
overlook,
conceal
and
forgive.
In
this
verse,
Allah

urges
the
forgiving
and
overlooking
of
wrongdoing
or
mistreatment
received
at
the
hands
of

others.
Then,
Allah
mentions
a
great
motivator,
saying:
{Do
you
not
wish
that
Allah
should

forgive
you?}
i.e.,
because
of
your
forbearance
and
forgiveness
toward
those
who
did
some

evil
to
you
in
this
life.
{And
Allah
is
Forgiving,
Merciful.}
i.e.,
Allah
is
very
great
in
forgiveness

and
mercy
toward
His
slaves
in
spite
of
their
many
sins
and
transgressions.

Knowledge
Contained
In
This
Verse



An
order
to
be
forbearing
toward
those
who
mistreat
us
and
to
be
of
good
character.




Forbearance
in
this
life
is
a
cause
of
Allah's
forgiveness
in
the
next.




Allah's
attribute
of
Forgiving
(Al‐Maghfira).



Affirmation
that
humans
indeed
act
and
are
the
authors
of
their
actions.




Helping
of
needy
relatives
is
not
to
be
stopped
because
of
their
disobedience
to
Allah.



An
order
not
to
swear
oaths
not
to
do
some
act
of
good.
Some
scholars
said:
This
is
the
most

hopeful
verse
in
the
Qur'an
since
Allah
advised
us
to
be
kind
even
to
a
slanderer.




Evidence
that
Allah's
names
are
derived
from
attributes
and
meanings
attributable
to
Allah

Most
High
and
are
thus
names
and
attributes
at
the
same
time.
This
is
why
they
are
called
Al‐
Asmaa'
Al‐Husnaa
(roughly:
Glorious
Names).




{They
say,
If
we
return
to
Madina,
the
mightier
among
us
will
surely
drive
out
the
more
lowly.

And
to
Allah
belongs
all
might
and
to
His
Messenger
and
to
the
believers,
but
the
hypocrites

do
not
know.}
Al‐Munafiqoon(63)/8




In
this
verse:
The
second
half
of
this
verse
lays
out
a
response
to
the
first
part,
the

abomination
spoken
by
the
hypocrites.
When
they
said
{...the
mightier
among
us
will
surely

drive
out
the
more
lowly...},
they
saw
themselves
as
the
mightier,
i.e.,
in
numbers
and
arms.

They
said
this
whereas
the
reality
is
that
anyone
with
any
kind
of
sense
knows
that
all

strength
and
victory
belongs
to
Allah
alone
and
to
those
upon
whom
He
bestows
it
among
His

Messengers
and
righteous
ones.



Allah's
might
is
His
total
Power
and
Control
over
his
enemies.
The
might
of
His
Prophet

(saws)
is
the
raising
of
Allah's
Din
above
over
all
other
ways.
Finally,
the
might
of
the

believers
is
Allah's
helping
them
to
victory
over
their
enemies.




Thus,
every
believer
possesses
might
in
proportion
to
his
share
of
Iman
and
the
realities
of

Iman.
Any
time
their
is
a
decrease
in
might
and
stature,
there
is
a
corresponding
decrease
in

the
realities
of
Iman
in
knowledge
and
belief,
openly
and
in
secret.
The
believer
is
mighty,

high
in
stature,
aided
by
Allah
and
victorious
wherever
he
is,
even
if
all
the
peoples
of
the

world
join
against
him
as
long
as
he
maintains
the
realities
of
Iman.
Whoever
suffers
decrease

in
his
Iman
suffers
also
a
decrease
in
his
might
and
victories.

Knowledge
Contained
In
This
Verse




Affirmation
of
Allah's
attribute
of
Might.
This
is
one
of
His
attributes
of
Essence.
Allah's

attribute
of
Al‐'Izza
includes
three
meanings,
all
meanings
of
the
word
in
Arabic:



Strength,
as
in
His
names
Al‐Qawiyy
and
Al‐Mateen




Self‐Sufficiency,
as
in
His
name
Al‐Ghaniyy.
Allah
is
the
Self‐Sufficient
and
not
in
need
of

anything
from
His
slaves.




Power
and
Control
over
all
things.



He
(Iblis)
said:
O
my
Lord,
then
give
me
respite
until
they
day
they
are
raised.
*
He
said:

Respite
then
is
granted
thee...
*
Till
the
day
of
the
time
appointed.
*
He
said:
Then,
by
Your

Might,
I
will
lead
them
into
error
‐
all
of
them...
*
Except
for
Your
sincere
and
devoted
slaves

among
them.
*
He
said:
The
truth
then,
and
the
truth
I
speak...
*
I
will
fill
the
hell‐fire
with
you

and
with
those
among
them
who
follow
you
all
together.}
Saad(38)/79/85




It
is
allowed
to
swear
an
oath
by
Allah's
attributes.




Allah's
attributes
are
not
created
and
are
inseparable
from
Him.
(I
seek
refuge
in
Allah's
Might

and
Power.)



Proof
that
the
Jinn
speak.


A
Rebuttal
To
Those
Who
Reject
The
Jinn



There
are
many
in
our
time
who
reject
the
Jinn.
Most
of
them
rely
in
their
arguments
on
their

claim
that
the
only
way
to
know
the
existence
of
something
is
through
seeing
or
hearing
and

they
have
not
been
able
to
see
or
hear
the
Jinn.
However,
anyone's
inability
to
perceive
the

Jinn
with
their
hearing,
sight
or
any
other
sensory
perception
is
no
evidence
of
their
non‐
existence
logically
and
much
less
as
far
as
the
authoritative
texts
are
concerned.



As
for
logic
and
reason,
there
is
nothing
to
negate
the
possibility
of
a
living
being
which

cannot
be
seen
except
with
the
recently‐invented
microscope.
Microbes
are
living
things

created
by
Allah
found
almost
everywhere,
including
in
the
various
layers
of
the
atmosphere,

but
it
is
not
possible
to
see
them.
Furthermore,
anyone
who
rejects
the
existence
of
all
that

cannot
be
perceived
by
human
senses
is
required
by
their
claim
to
reject
the
spirit
since
it

cannot
be
seen.
Allah
said:
{They
ask
you
about
Ar‐Ruh.
Say:
Ar‐Ruh
is
Allah's
affair,
and
you

have
not
been
given
knowledge
except
a
small
amount.}
Further,
these
people
must
reject
the

angels,
heaven
and
hell,
intelligence,
anger
and
anything
else
which
cannot
be
seen
or

perceived.




As
for
textual
evidence,
it
is
indeed
plentiful
both
in
the
Qur'an
and
in
the
Sunnah.
Allah
said:



{I
have
not
created
Jinn
and
humans
except
that
they
may
worship
Me.}




{Say:
It
has
been
communicated
to
me
that
a
group
of
Jinn
listened
and
said:
Verily
we
have

heard
a
wondrous
Reading.
It
guides
to
correctness
of
conduct,
we
have
believed
in
it
and

shall
associated
no
one
with
our
Lord.}




{And
when
We
directed
to
you
a
group
among
the
Jinn;
they
listened
to
the
Qur'an.
When
they

came
to
it
they
said
Pay
attention
and
when
it
was
over
they
turned
to
their
people
as

warners.}




{And
We
have
bred
for
hell‐fire
many
of
the
Jinn
and
the
humans.
They
have
hearts
with

which
they
do
not
understand,
eyes
with
which
they
do
not
see
and
ears
with
which
they
do

not
hear.}



{And,
on
the
day
when
We
assemble
them
all:
O,
you
ranks
of
the
Jinn,
you
have
done
much

(misleading)
towards
the
humans.
And
their
allies
among
the
humans
said:
Our
Lord,
we
have

taken
pleasure
in
one
another.}




{O,
you
ranks
of
Jinn
and
humans,
did
not
messengers
come
to
you
from
amongst
you

reporting
to
you
My
signs
(Ayat)?}



Verily
he
sees
you,
he
and
his
people,
from
whence
you
cannot
see
them.}




{And
he
gathered
for
Sulaiman
his
forces
from
among
the
Jinn
and
the
humans.}



{Say:
If
all
of
the
humans
and
all
of
the
Jinn
got
together
to
bring
forth
something
like
this

Qur'an,
they
could
never
bring
something
like
it.}




Also,
from
the
Sunnah,
there
are
very
many
proofs,
too
many
to
mention
here.
Among
them:



A
mischievous
and
powerful
one
among
the
Jinn
came
to
me
last
night
attempting
to
disrupt

my
prayer.
Allah
gave
me
power
over
him.
I
wished
to
tie
him
to
one
of
the
pillars
of
the

masjid
so
that
you
could
look
at
him
in
the
morning.
Then,
I
remembered
the
statement
of
my

brother
Sulaiman:
My
Lord,
forgive
me
and
give
me
a
dominion
not
befitting
to
anyone
who

comes
after
me.}



Safiya,
the
wife
of
the
Prophet
(saws)
once
came
to
visit
him
while
he
was
in
I'tikaaf.
When

she
was
ready
to
leave,
he
escorted
her
to
the
door
of
the
masjid,
whereupon
two
of
the

Ansaar
saw
them
and
greeted
him.
Then
he
said:
Take
it
easy,
she
is
Safiya
bint
Huyayy.
They

said:
Subhaana
Allah
O
Messenger
of
Allah!
and
were
quite
shocked.
Then,
the
Prophet
(saws)

said:
Verily
Shaitaan
reaches
of
a
person
that
which
is
reached
by
his
blood
and
I
feared
that

he
may
put
something
into
your
hearts.




This
last
hadith
is
clear
and
explicit
in
stating
that
Sheytan
can
enter
the
human
body
and

move
through
it
as
blood
moves
through
it
invisibly.
Sheytan
has
committed
himself
to

various
pursuits
in
his
avowed
and
unending
enmity
to
humans:




{I
will
lead
them
astray,
I
will
arouse
their
hopes,
and
I
will
order
them
so
that
they
clip
the

ears
of
the
cattle
and
they
will
change
the
creation
of
Allah.}




{I
will
sit
(waiting)
for
them
on
Your
straight
path.
Then,
I
will
approach
them
from
the
front,

from
the
back,
from
the
right
and
from
the
left
and
most
of
them
You
will
not
find
grateful.}



Shaitaan
is
an
open
and
avowed
enemy.
Allah
detailed
that
which
Sheytan
orders
us
to
do

elsewhere
and
listed
three
things:




1)
As‐Soo':
(evil)
which
includes
all
acts
of
disobedience
both
major
and
minor
and
whether

acts
of
the
heart
or
the
body.




2)
Al‐Fahshaa':
(obscenity)
which
are
the
more
abominable
and
major
sins
such
as

fornication,
killing
and
dealing
in
interest.




3)
Wa
an
taqoolu
'alaa
Allah
maa
laa
ta'lamoon:
(...and
to
say
about
Allah
that
which
you
know

not)
this
is
of
course
the
greatest
sin
and
is
the
starting
point
of
Shaitaan's
efforts
to
lead

humans
into
Shirk.




Very
many
other
hadith
prove
the
existence
of
this
other
creation
of
Allah
known
as
the
Jinn.



There
is
no
child
born
that
is
not
contaminated
by
Sheytan
except
for
the
son
of
Maryam
and

his
mother.




There
is
no
one
among
you
who
has
not
been
assigned
one
of
the
Jinn.
The
companions
asked:

Even
you?
The
Prophet
(saws)
answered:
Even
me,
but
Allah
aided
me
over
him
and
he

became
Muslim
and
only
orders
me
to
do
that
which
is
good.



Also,
the
well‐known
hadith
of
Abu
Hurayrah
in
Sahih
Al‐Bukhari
about
the
Shaitaan
(i.e.,
evil

jinn)
who
came
to
him
repeatedly
while
he
was
guarding
the
food
of
Zakat
and
who,
on
the

third
night
taught
him
to
recite
Ayat
Al‐Kursiy
before
retiring
to
protect
him
from
Shayateen!



Verily,
these
houses
have
occupants.
When
you
see
one
of
them,
order
them
to
leave
thrice.

Then,
if
they
leave
fine,
otherwise
kill
them
for
they
are
disbelievers.
Now
go
and
bury
your

companion.


When
the
call
to
prayer
is
issued,
Shaytan
turns
and
runs
passing
gas
so
as
not
to
hear
the

Adhaan.
When
the
Adhaan
is
over
he
returns
until
the
Iqama
is
issued,
at
which
time
he
runs

again.
When
the
Iqama
is
over
he
returns
to
put
suggestions
between
a
Muslim
and
his
self

saying:
'Remember
such‐and‐such'
about
something
that
the
Muslim
had
not
even
thought
of,

until
a
Muslim
reaches
a
state
of
not
knowing
how
many
(rakaats)
he
has
prayed.



Shaytan
ties
three
knots
at
the
back
of
your
head
when
you
sleep
chanting
over
each
one
You

have
a
long
night,
now
sleep.
When
you
wake
up
and
mention
Allah
one
knot
is
released.
If

you
perform
Wudhuu',
a
second
knot
is
released.
And,
if
you
pray
all
three
knots
are
released.

You
will
then
wake
up
in
the
morning
energetic
and
with
a
clean
heart.
Otherwise,
you
will

wake
up
with
an
unclean
heart
and
lazy.



Do
not
clean
yourselves
with
manure
nor
with
bones
for
it
is
the
food
of
your
brothers
among

the
Jinn.




It
has
been
reported
in
authentic
hadith
that
the
Jinn
eat
and
drink.
And
we
have
been

ordered
to
eat
only
with
our
right
hand
and
drink
with
it
and
give
with
it
and
take
with
it

because
Shaytan
does
all
of
these
things
with
his
left.
None
of
this
is
in
need
of
any

explanation
or
interpretation.
Thus
no
one
can
reject
the
reality
of
the
Jinn
except
one

possessed
of
no
reason,
one
who
has
slipped
completely
out
of
the
Din
of
Islam
because
he
is

attributing
lies
to
Allah,
his
Prophet
and
the
consensus
of
the
Muslim
Ummah
from
its
East
to

its
West.
And
Allah
Most
High
knows
best.


Negation
And
Affirmation



{Blessed
is
the
name
of
your
Lord,
Possessor
of
majesty
and
honour.}
Ar‐Rahman(55)/78




In
this
verse:
The
meaning
here
is
how
exalted
are
His
names
and
how
great
and
blessed
are

His
attributes.
Then,
Allah
mentions
his
attribute
of
Al‐Jalaal
or
majesty
and
greatness.
As
for

Allah's
using
the
word
Tabaarak
(Blessed
is...),
this
word
has
occurred
in
many
places
in
the

Qur'an.
In
each
of
these
places
is
a
mention
of
Allah's
Majesty,
Greatness,
or
some
of
His

actions
which
point
to
His
Lordship,
His
Deity
ship
or
His
Wisdom,
or
any
of
His
attributes
of

perfection
such
as
sending
down
the
Qur'an,
creation
of
all
creatures,
placing
stars
in
the

heavens,
His
uniqueness
in
sovereignty,
and
his
total
power
over
all
things.
This
attribute
of

Tabaaruk
or
Blessedness
is
on
of
Allah's
attributes
of
His
essence.
Evidence
of
this
is
the
fact

that
it
is
connected
to
Allah'a
name.
Al‐Baraka,
or
blessing,
is
of
two
types.
The
first
type
of

Baraka
is
an
action
of
Allah
ta'ala
as
in
the
phrase
Baaraka
Allahu
feeka.
This
verb
is
transitive

with
no
preposition,
with
Fiy
and
with
'Alaa.
The
receiver
of
this
Baraka
is
called
Mubaarak.




The
second
type
of
Baraka
is
one
of
Allah's
attributes
of
essence
and
is
attributed
to
Him
as

are
His
attributes
of
Mercy,
Might,
etc.
From
this
comes
the
expression
Tabaaraka
Allahu
and

for
this
reason
this
word
cannot
be
applied
to
any
other
than
Allah.
He
is
Al‐Mubaarik
(the

Granter
of
Baraka),
while
His
slaves
and
His
Prophets
are
Mubaarak
(receivers
of
Baraka)
as

Isa
said:
{...and
He
made
me
Mubaarakan}.



{Lord
of
the
heavens
and
the
earth
and
all
that
is
between
them:
so
worship
Him
and
be

constant
and
patient
in
His
worship.
Do
you
know
of
any
namesake
of
Him?}



Worship
(u>Ibada)
in
Arabic
means
servitude
and
humility.
Ibn
Taimiya
has
defined
it
as:
A

noun
which
denotes
the
totality
of
all
human
statements
and
actions,
both
external
and

internal,
which
please
Allah
ta'ala.
The
concept
of
namesake
(Samiyy)
here
means
someone

similar
or
comparable.
The
word
so
(the
particle
Fa
in
Arabic)
denotes
causality
since
Allah's

being
Lord
of
the
Worlds
demands
that
he
be
worshipped.



The
meaning
then
is:
Once
you
know
that
He
is
in
total
control
of
all
that
is
in
the
heavens
and

the
earth
and
all
that
is
between
them,
submit
to
Him
and
worship
Him,
being
steadfast
and

constant
with
the
difficulties
and
hardships
involved
therein.
The
question
in
this
verse
has

the
meaning
of
negation,
i.e.,
You
do
not
know
of
any
namesake
of
Allah
and
this
demands
the

worship
of
Him
since
He
is
the
grantor
of
all
sustenance
and
provision
both
the
great
and
the

small.



Thus,
it
is
a
must
to
exalt
His
majesty
to
the
maximum
by
acknowledging
His
Lordship,

submitting
to
His
rule
and
dedicating
all
worship
to
Him
alone
without
partner.
The
meaning

is
not
Do
you
find
any
who
call
themselves
by
His
names?
since
some
of
His
names
can
be

applied
to
others.
However,
their
meanings
when
applied
to
Allah
ta'ala
are
of
course
not
the

same
as
their
meanings
when
applied
to
others.

Knowledge
Contained
In
This
Verse



Lordship
and
Unicity
of
Allah.




An
order
to
be
patient
and
steadfast
in
worship
of
Allah.




Rejection
of
the
possibility
of
anything
similar
or
comparable
to
Allah
ta'ala.



An
order
to
exalt
Allah
and
to
submit
to
His
authority
and
to
dedicate
all
worship
solely
to

Him
and
the
forbiddance
of
directing
any
worship
to
others.



Allah's
great
compassion
toward
His
slaves
in
that
He
has
directed
us
and
urged
us
to
the

worship
of
Him
alone,
which
is
our
only
salvation
from
eternal
torment.


{Say:
He
is
Allah,
One.
*
Allah
the
Self‐Subsisting
the
Eternal.
*
He
has
not
given
birth
nor
was

He
born.
*
And
there
is
no
one
whatsoever
like
unto
Him.}
Al‐Ikhlas




The
meaning
of
the
last
verse
of
this
short
sura
is
that
there
is
absolutely
no
one
and
nothing

at
all
comparable
to
Allah
in
His
essence,
His
names
or
His
attributes.
This
meaning
includes:




Rejection
anything
similar
to
Allah
ta'ala.



Rejection
of
the
position
of
all
who
hold
anything
or
anyone
similar
to
Allah
in
any
of
His

names,
His
attributes
or
His
Actions.



Rejection
of
the
claims
of
those
who
attribute
to
Allah
any
spouse
or
offspring.




{The
One
who
made
the
earth
your
couch,
made
the
heavens
as
your
shelter,
sent
down
the

rain
from
the
sky,
then
brought
forth
therewith
produce
and
sustenance
for
you.
Then
do
not

set
up
equals
to
Allah
even
though
you
know
(the
truth).}
Al‐Baqarah(2)/22




This
verse
(along
with
the
previous
one)
includes
the
call
to
worship
of
Allah
alone
in
two

ways:
(1)
citing
the
clear
evidence
of
Allah's
creation
of
us,
the
heavens,
the
earth
and
the

rain;
and
(2)
mentioning
the
obvious
rights
He
has
over
us
and
our
great
obligations
toward

Him
because
of
His
great
beneficence
toward
us
and
his
provision
of
our
every
need.
Starting

in
the
previous
verse,
Allah
mentions
His
creation
of
His
addressees
and
of
their
forefathers,

since
the
Creator
is
deserving
of
worship
and
obedience.
Then,
He
goes
on
to
mention
the

graces
He
has
bestowed
on
us
all
by
making
the
earth
and
the
atmosphere
inhabitable
and

creating
the
water
cycle
and
the
rain
to
bring
forth
that
which
sustains
us,
showing
us
His

right
to
be
shown
obedience
and
gratitude.


Knowledge
Contained
In
This
Verse




Evidence
that
man
is
created
with
an
instinctual
knowledge
and
acceptance
of
Allah
ta'ala.



Rejection
of
all
direct
comparisons
between
Allah
and
his
creation.




Prohibition
of
Shirk.



Affirmation
of
Allah's
Deity
ship.




Affirmation
of
Allah's
attribute
of
creation.




Allah's
great
compassion
toward
His
creation.

Proof
Of
The
Impossibility
Of
The
Existence
Of
A
Second
Diety



{Allah
has
not
taken
on
a
son
nor
is
there
any
deity
along
with
Him.
If
this
were
so,
each
deity

would
take
away
that
which
it
had
created
and
one
would
have
overpowered
the
other.

Exalted
is
Allah
and
free
of
that
which
they
attribute
to
Him!
*
Knower
of
the
unseen
and
the

apparent,
and
High
is
He
above
that
which
they
associate
with
Him.}
Al‐Mu'minoon(23)/91‐
92



In
these
verses:
Allah
negates
from
Himself
the
possibility
of
His
having
any
son
or
associate

in
His
dominion,
in
His
acting
and
decreeing
and
in
the
worship
of
Him.
Then,
after
informing

us
of
the
non‐existence
of
any
deity
besides
Himself,
Allah
makes
this
very
clear
with
an
easily

understood
argument:
{If
this
were
so,
each
deity
would
take
away
that
which
it
had

created...},
i.e.,
each
one
would
have
taken
control
over
its
share
of
the
creation
and
would
not

accept
that
any
portion
of
its
creation
or
of
its
beneficence
be
attributed
to
the
other.
Further,

each
would
strive
to
prevent
the
other
from
gaining
any
control
over
its
portion
of
the

creation.



This
is
clearly
impossible
since
it
means
opposition,
separation
and
disharmony
between

portions
of
the
creation.
However,
it
is
visibly
apparent
that
the
universe
is
systematic,

organized
and
in
harmony.
All
of
the
upper
and
lower
realms
are
bound
together
in
the

ultimate
manifestation
of
perfection
and
harmony
and
You
cannot
see
in
the
creation
of
Allah

any
discrepancy.




Then,
Allah
says
{...and
one
would
have
overpowered
the
other},
i.e.,
the
stronger
of
the
two

would
have
overcome
the
weaker
and
dominated
him,
taking
away
his
dominion
as
is
the

custom
of
kings
in
this
world.
Clearly,
they
cannot
both
be
the
stronger,
and
so
this
one
who

dominated
and
overcame
the
other
is
the
only
one
who
could
rightfully
be
a
deity.
The

philosophers
mentioned
this
argument
and
referred
to
it
as
the
proof
of
mutual
impossibility:

Let
us
posit
two
or
more
creators.
Then
one
of
them
wished
for
a
certain
object
to
move
but

the
other
wished
for
it
to
remain
still.
It
is
clearly
impossible
for
both
of
them
to
accomplish

their
wish.
This
impossibility
only
arises
because
of
the
imagined
multiplicity
of
deities.
If
on

the
other
hand,
one
is
able
to
accomplish
his
wish,
then
the
other
of
necessity
has
been

overcome.
In
this
case,
the
first
one
is
clearly
the
deity,
since
the
deity
cannot
be
defeated
or

overcome.



Ibn
Taimia
said
(elsewhere):
Whatever
you
choose
to
contemplate
in
creation,
you
will
find
it

to
be
dependent
on
something
else.
This
shows
clearly
that
all
that
we
can
see
in
this
world
is

strictly
dependent
and
does
not
have
any
attributes
of
the
Deity.
Rather,
each
is
in
need
of
the

creator
of
the
other
things
it
needs
in
this
world.
This
chain
continues
all
the
way
to
the

ultimate
dependence
of
all
creation
on
Allah,
the
Creator
of
all
things.
It
is
not
possible
for

there
to
be
two
deities
independent
of
each
other,
with
their
respective
creations
independent

of
the
creation
of
the
other,
since
as
we
have
seen,
this
demands
the
joining
of
mutually

exclusive
opposites.
It
is
also
impossible
that
they
could
be
in
cooperation
as
partners
as
is
the

case
with
the
creation,
since
this
implies
weakness
and
need.




Allah
closes
the
first
verse
saying:
{Exalted
is
Allah
and
free
of
that
which
they
attribute
to

Him!},
declaring
His
freedom
of
any
son
or
associate
and
from
all
the
other
things
with
which

the
enemies
of
the
prophets
described
Him.
Next,
Allah
says
{Knower
of
the
unseen
and
the

apparent,
and
High
is
He
above
that
which
they
associate
with
Him.}.
In
this
verse,
Allah

draws
our
attention
to
the
greatness
of
His
divine
attributes
with
some
examples
of
His

perfection,
informing
us
that
He
is
the
Knower
of
that
which
is
hidden
from
His
creation
and

of
that
which
they
see.
His
knowledge
encompasses
all
things:
which
must
be,
which
may
be,

the
impossible,
the
past,
the
present
and
the
future.
The
implication
of
this
verse
applies
to

those
who
attributed
to
Allah
a
son
or
associate.
They
are
mistaken
and
have
spoken
without

knowledge.
He
(Allah)
is
the
one
who
knows
all
things,
both
the
apparent
and
the
hidden,

nothing
whatsoever
is
hidden
from
Him,
and
He
is
the
one
who
has
rejected
this
allegations.

His
word
is
the
truth
and
not
theirs.
{High
is
He
above
that
which
they
associate
with
Him.}!



The
unseen
is
divided
into
two
categories.
The
first
is
the
unseen
which
no
one
knows
except

Allah
ta'ala
and
which
is
hidden
entirely
from
His
creation.
Allah
said:
{Say:
No
one
in
the

heavens
and
the
earth
knows
the
unseen
except
Allah}.
The
second
is
that
which
is
unseen

with
respect
to
some
of
Allah's
creation
such
as
men
and
jinns
but
not
to
others.
Such
things

are
part
of
the
unseen
for
those
from
which
they
are
hidden,
but
not
for
those
who
see
or

witness
it.

Knowledge
Contained
In
These
Verses



Rejection
of
any
son
ascribed
to
Allah
ta'ala
and
a
rejection
of
all
claims
to
the
contrary

(Christians,
Jews
and
Arab
Associationists).




Affirmation
of
the
tauhid
of
Lordship
(Rububiya)
of
Allah
Most
High.



Rejection
of
all
claims
of
the
existence
of
another
deity.




Affirmation
of
Allah's
attribute
of
knowledge.



Allah
alone
possesses
knowledge
of
the
unseen.


Allah
alone
creates
and
provides
all
sustenance.



{Say:
That
which
my
Lord
has
forbidden
is
none
other
than
obscene
and
major
sin
(u>Al‐
Fawaahish),
both
the
open
and
the
secret;
sin
(Al‐Ithm)
and
transgression
(u>Al‐Baghy)

without
any
right;
that
you
should
associate
with
Allah
that
for
which
he
sent
no
authority;

and
that
you
should
say
about
Allah
that
which
you
know
not.}
Al‐A'raaf(7)/31




Al‐Fawaahish
means
those
acts
whose
sinfulness
is
very
great.
This
includes
the
Kabaa'ir

(major
sins)
whose
sinfulness
has
reached
the
level
of
obscenity
such
as
fornication,

homosexuality,
arrogance,
pride
and
hypocrisy.
Al‐Ithm
means
all
that
brings
on
humiliation

and
includes
all
acts
of
disobedience
to
Allah
ta'ala.
Al‐Baghy
without
right
means
on
the

rights
of
the
people
in
their
blood,
their
property
and
their
self‐esteem
without
that
being
a

legal
act
of
punishment
or
retribution.
To
associate
others
with
Allah
is
to
beseech
Allah
but
to

also
beseech
others
besides
Allah.




In
this
verse
we
find
the
five
forbidden
things
about
which
all
of
the
prophets,
all
of
the

revealed
books
and
all
of
the
divine
laws
are
in
agreement.
Speaking
about
Allah
without

knowledge
is
the
basis
of
all
Shirk,
since
every
Mushrik
speaks
about
Allah
without

knowledge.
However,
it
is
broader
and
more
general
than
the
concept
of
Shirk.
All
speaking

about
Allah
without
knowledge
is
forbidden
and
is
transgression,
but
only
some
of
it
reaches

the
level
of
Shirk.
Lesser
deviations
and
Bida'h
involving
speaking
about
Allah
without

knowledge
are
also
forbidden
by
this
verse.



Scholars
of
Tafsir
have
analysed
the
five
areas
of
criminality
as
follows:




Crimes
of
man
against
himself;
and
these
are
Al‐Fawaahish.




Crimes
against
intelligence
and
reason,
and
these
are
Al‐Ithm.




Crimes
against
others
and
their
rights
of
life,
property
and
self‐esteem,
and
these
are
Al‐
Baghy.



Crimes
against
the
Din
of
Allah
which
is
two
types:
the
first
is
slander
against
the
Tauhid
of

Allah
ta'ala
which
is
alluded
to
in
the
verse
as
associating
others
with
Allah.



And
the
second
type
is
transgressing
against
the
Din
with
the
spoken
word,
i.e.,
saying
about

Allah
that
which
you
do
not
know.




Ibn
Al‐Qayyim
said:
The
basis
of
all
disobedience
both
major
and
minor
is
three
things:
(1)
for

the
heart
to
become
obsessed
with
other
than
Allah
and
(2)
obedience
to
the
power
of
anger

and
(3)
obedience
to
the
power
of
lusts
and
desires.
These
three
are
Shirk,
Dhulm

(oppression),
and
Al‐Fawaahish
(major
sins).
The
maximum
of
obsession
of
the
heart
with

other
than
Allah
is
Shirk,
the
maximum
of
obeying
one's
anger
is
murder,
and
of
obeying
ones

desires
is
fornication.
That
is
why
Allah
joined
these
three
concepts
in
the
verse:
{Those
who

do
not
call
on
others
besides
Allah,
do
not
kill
the
soul
which
Allah
has
forbidden
except
with

right
and
do
not
commit
fornication.}




Man
oppresses
himself
when
he
neglects
that
which
is
to
his
benefit
and
engages
in
the

detrimental.
All
that
Allah
has
ordered
us
to
do
is
that
which
benefits
us
and
all
that
He
has

forbidden
is
that
which
is
to
our
detriment.
Oppression
of
others
means
withholding
what
is

due
to
him
or
transgressing
on
any
of
his
rights.

Knowledge
Contained
In
This
Verse




Major
and
minor
sins
are
forbidden,
both
the
open
and
the
secret.



Transgression
on
the
rights
of
others
is
forbidden;
rightful
retributions
and
punishments

according
to
the
Shariah,
however,
are
lawful.



Forbiddance
of
associating
others
with
Allah,
and
that
the
reason
for
that
is
that
Allah
has
sent

no
authority.




It
is
forbidden
to
speak
about
Allah
without
knowledge.
The
relevance
of
this
to
a
book
about

Tauhid
is
that
this
is
precisely
the
error
of
those
who
differed
about
Allah's
glorious
names

and
attributes.




Forbiddances
and
permissions
come
only
from
Allah
Most
High.
(This
is
the
tauhid
of

Deityship
or
Uluhiya.)


Allah's
Shariah
is
complete
and
includes
all
that
is
needed
by
human
society.



Forbiddance
of
dealing
in
interest,
since
it
falls
in
the
category
of
Al‐Fawaahish.




The
great
sanctity
of
individual
rights
in
Islam
and
the
forbiddance
of
transgressing
on
the

rights
of
Muslims
except
for
legal
actions
in
their
bodies,
their
property
or
their
self‐esteem.




An
urging
to
do
all
that
Allah
has
ordered
and
avoid
all
that
He
has
forbidden
for
our
own

benefit
only.



To
speak
about
Allah
without
knowledge
is
equivalent
to
or
greater
than
Shirk
and
the
other

forbidden
things
mentioned
in
the
verse.




Any
society
which
does
not
forbid
itself
the
five
areas
of
criminality
will
be
filled
with

corruption,
oppression
and
moral
decay.




Allah's
Shariah
is
based
on
our
benefit
‐‐
there
is
not
possible
benefit
to
Allah
in
our
benefit.

All
obedience
to
Allah
contributes
to
As‐Salah
in
our
individual
and
collective
lives
just
as
all

disobedience
to
Allah
contributes
to
Al‐Fasaad
in
our
lives
and
our
environment.




An
implied
order
to
seek
knowledge
of
Islam
to
the
extent
of
our
abilities.



Condemnation
of
ignorance.




Allah
has
not
neglected
his
creation,
but
has
provided
them
with
orders
and
forbiddances

which
would
rectify
their
situation
if
followed.




That
people
make
decisions
and
act
‐‐
otherwise
there
would
be
no
meaning
to
orders
and

forbiddances.