aqeedah wasit- fawzhan

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Sharh Aqeedat ul-Waasitiyyah

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Sharh Aqeedat ul-WaasitiyyahShaykh Salih al-FawzaanTrans. Abu Iyaad Amjad Rafiq

Part 1: The Basmalah

Text:

In the Name of Allaah, the One Full of Mercy, Ever Merciful (to His creation)

Explanation:

"The author (rahimahullaah) began his book with the basmalah in imitation of theMighty Book (the Quraan) in which the basmalah occurs at the beginning of everysurah with the exception of Soorah Baraaah and also in imitation of the Prophet

(sallallaahu alaihi wasallam) in that he used to begin his letters with the basmalah.

His saying ( I n t h e Nam e o f A l l a a h . ..) : The baa is for seeking help and ism inthe language is something which denotes a sense or a meaning. The grammarians(of the Arabic language) say: That which designates a meaning in itself and is notlinked to any time period.

And (Allaah) is a proper name for the Sanctified Self (Adh-Dhaat al-Muqaddasah)and its meaning is: The One Who has Uloohiyyah and Uboodiyyah over all Hiscreation. It (Allaah) is derived from allaha, yuallihu, alooha (He was deified, He isdeified, deification) with the meaning: He was worshipped, He is worshipped, and

Worship (ubida, yubadu, Ibaadah). So (Allaah) is a deity with the meaning: Onewho is worshipped.

And ( A r - R a hm a a n a r - R a h eem ) are two great names from among HisBeautiful Names which give evidence to his possessing Rahmah (mercy) as acharacteristic and attribute in a manner which befits His Majesty. (Ar-Rahmaan) isthe possesser of (that) mercy which is general (and operational) for the whole ofcreation. And (Ar-Raheem) is the possessor of that (mercy) which is specific for theBelievers as occurs in His saying:And He is Ever-Merciful to the Believers"

[Ahzaab 33:43]


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Part 2: Religion of Truth and Guidance and the TwoTestimonies

Text:

A l l P r a i s e be t o A l l a a h w ho sen t H i s M essenge r w i t h t h e Gu i d a n ce and

t h e Rel i g i o n o f T r u t h t h a t H e m a y m a k e i t v i c t o r i o u s ov er a l l o t h er

r el i g i o n s . And su f f i c i en t i s A l l a a h a s a w i t n ess ( o v er t h i s) . And I

t est i f y t h a t n o n e i s w o r t h y o f w o r s h i p ex cep t A l l a a h a l o n e, a n d t h e r e

a r e n o p ar t n er s t o H im { c on f i r m i n g t h i s w i t h c er t a i n t y a n d b ei n g

si n c er e} . A n d I t est i f y t h a t M u h am m a d i s H i s ser v a n t a n d H i s

M essenge r , m ay A l l a a h send p r a y er s u pon h im , h i s Com pan i o n s , h i sf am i l y a n d g i v e t h em i n c r e a sed a n d a b u n d a n t g r eet i n g s

Explanation:

This beautiful treatise begins with this sermon which contains the praise of Allaah,the two declarations (of faith) and the sending of prayers and peace upon HisMessenger in agreement with the Messengers (sallallaahu alaihi wasallam)ahaadeeth and sermons and acting in accordance with his (sallallaahu alaihi

wasallam) saying: Every matter of importance which is not begun with the praiseof Allaah is cut off. Reported by Abu Daawood and others. It is also reported: ...

with Bismillaahir-Rahmaanir-Raheem..., and the meaning of cut off is: Devoid ofblessing. The author joined the two narrations of the hadeeth together (acting in


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accordance with them) because beginning with Bismillaahi is essential andbeginning with the praise of Allaah is relative and supplementary.

His saying (A l l P r a i se be t o A l l a a h . ..) : The Alif and the Laam (the definitearticle) is for comprehensiveness, meaning that all commendable acts and praises

belong to Allaah by right of possession, and entitlement. Al-Hamd in the languagemeans: Commendation, praise (of someone) on account of his beautifulcharacteristics and good and excellent actions. Its usage: An action which makesknown the magnification of the one who bestows bounties and favours for thereason that he is the bestower of favours and bounties. It is also the opposite ofDhamm which is reproach, criticism, disparagement.

( . . .t o A l l a ah . .. ) : The explanation of this lofty and sublime word has alreadypreceded.

( . ..W ho sen t H is M esseng er . .. ) : Allaah, Free from all imperfection, is praisedfor His favours which cannot be counted. The most splendid of these favours isthat He sent His Messenger, Muhammad (sallallaahu alaihi wasallam). The wordRasool in the language means someone who is sent with a written communicationor message. In the Shareeah: It is a man who is inspired with a law and is orderedto convey it.

( . ..w i t h t he Gu i dan ce. .. ) : This means beneficial knowledge and this iseverything the Messenger (sallallaahu alaihi wasallam) came with of truthfulinformation (of past and future events), commands, prohibitions and all the otheruseful laws and commands.

And guidance is of two types:

The First Type: Guidance with the meaning of notification (dalaalah) andexplanation (bayaan). Included in this type is the saying of Allaah the Exalted:

As for Thaamood, we showed and made clear to them (the Path ofTruth) but they preferred blindness to guidance. [Fussilat 41:17]

And this (first type of guidance) is what the Messenger (sallallaahu alaihiwasallam) stood to establish as occurs in His speech:

And verily, you guide to a Straight Path. [Shooraa 42:52]

That is you indicate and explain the straight path.The Second Type: Guidance with the meaning of inspiration and success andthis has been denied for the Messenger (sallallaahu alaihi wasallam). None haspower over it except Allaah as occurs in His speech, the Exalted:

Verily, you (Muhammad) do not guide whom you like, but Allaahguides whom He wills and He knows best those who are guided. [Qasas28:56]

( . ..a n d t h e Rel i g i o n o f T r u t h . ..) : This is (what contains and compromises) therighteous action. The word deen is used and can mean recompense, reward as

occurs in His saying:


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Master of the Day of Judgement (Recompense) [Faatihah 1:4]

And it can also be used with the meaning submission (khudoo) and compliance(inqiyaad). The annexation of religion (deen) to truth (haqq) is like the annexationof that thing which is being described to the characteristic it is being described

with. That gives it the meaning: The True Religion.Haqq is a verbal noun with the meaning of established, proven and necessary,indispensable. Its opposite is Baatil (falsehood).

( . .. t h a t H e m ay m ake i t v i ct o r i o u s over a l l o t h e r r el i g i o n s ...) : Meaningthat He will make it predominate and rise over all other religions with proof (andevidences), by explaining and clarifying it and with jihaad (by its adherents) until itovercomes those who oppose it from the people of the earth, whether arab or non-arab, religious or pagan. This actually occurred since the Muslims strived for thesake of Allaah until the musim lands extended and this religion spread to the eastand the west.

( . .. a nd su f f i c i e n t i s A l l a ah a s a w i t n e ss) : Meaning He is a witness that he(Muhammad) is indeed His Messenger, that He is observing all his actions andthat He is his helper against his enemies. There is a conclusive proof in this for thetruthfulness of this Messenger because if he was a liar, Allaah would have hastenedthe punishment for him as is mentioned in His speech:

And if he (Muhammad) had forged a false saying concerning Us. Wesurely should have seized him by his right hand. And then certainlyshould have cut of his life artery (aorta). [Haaqah 69:44-46]

( . ..A n d I t est i f y t h a t n o n e i s w o r t h y o f w o r sh i p e x cep t A l l a a h . ..) : Meaning that I confirm and confess that there is no deity in truth except Allaah.

( . ..a l o n e , a nd t h e r e a r e no p a r t n er s t o H im ...) . In these two phrases thereis a confirmation of what the declaration Laa ilaaha illallaaha contains of negationand affirmation. A negation and denial of Uloohiyyah for what is besides Allaahand its affirmation for Allaah. His saying ( . . .a lone . . . )confirms this affirmation(for Allaah) and ( . .. t h er e a r e no pa r t n er s t o H im ... ) confirms the negationand denial for all that is besides Him.

His saying( . ..co n f i r m i n g i t ( w i t h cer t a i n t y ) a n d b ei n g si n c er e.. .) : Theseare two verbal nouns (mentioned here as adverbs) confirming the meaning of the

previous sentence, ( . . .A n d I t est i f y t h a t t h er e i s n o n e w o r t h y o f w o r sh i pexcep t A l l aa h . . .) . This means: confirming (what has preceded) with the tongueand being totally sincere in every act of worship whether it is a physical action, a

verbal one or a matter of belief.

( ...A n d I t est i f y t h a t M uham m ad i s H i s ser v a n t a nd H i s M essenger ...) : Meaning that I confirm with my tongue and believe with my heart that Allaah sentHis servant Muhammad (sallallaahu alaihi wasallam) to the whole of mankind.This is because testifying for this Messenger with the messengership is linked totestifying for Allaah as to His Tawheed. One of them is not sufficient without theother.


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And in his saying ( . ..H i s ser van t an d H i s M esseng er .. .) is a refutation of thepeople of exaggeration and the people of neglect (and belittlement) with respect tothe position and status of the Messenger (sallallaahu alaihi wasallam). The firstgroup exaggerated his position and raised him above the level of Uboodiyyah. Thesecond group have thrown what he came with behind their backs as if he was not

even a messenger. Therefore, the testimony that he is a servant of Allaah negatesexaggeration of his status and raising him above his true position. And thetestimony that he is the Messenger of Allaah necessitates having eemaan (faith) inhim, giving obedience to him in that which he ordered, believing what he informedabout, turning away from that which he forbade and following him in that whichhe legislated.

( . ..m a y A l l a a h send p r a y er s u pon h im ...) . Salaat in the language meanssupplication (dua). The most correct of what has been said regarding the meaningof salaat from Allaah to His Messenger is what Bukhaaree has mentioned in hisSaheeh from Abul Aaliyyah who said: The salaat of Allaah upon His Messenger is

praising and commending him in front of angels who are nearest to Him.

( . ..a n d upon h i s f am i l y .. .) . The Aal of a person are those who are related tohim with a strong tie of kinship and its like. The best of what has been said withrespect to the meaning of the aal of the Messenger (sallallaahu alaihi wasallam) isthat they are those who follow him in his religion.

( . .. and h i s Com pan i on s... ) .Ashaab is the plural of saahib (a companion). Acompanion is the one who met the Prophet (sallallaahu alaihi wasallam) while

believing in him and subsequently died in that state.

( . ..a n d g i v e h im i n c r e a sed an d abun dan t g r eet i n g ) . Salaam has the

meaning of greeting, salutation or being safe and devoid of defects and evilqualities. The author combined both the sending of prayers and greetings acting inaccordance with the command of Allaah, the Exalted:

O you who believe, send prayers upon him (the Messenger) and greethim (with the Islamic way of greeting). [Ahzaab 33:56]


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Part 3: The Firqat un-Najiyah and Ahl us-Sunnah wal-Jamaa'ah

Text:

To p r o c eed : Th i s i s t h e cr eed ( a qeedah ) o f t h e g r o up t h a t i s sa v ed

[ f r om t h e F i r e ] a n d a i d ed [ b y A l l a a h ] u n t i l t h e est a b l i s hm en t o f t h eH o u r , t h e A h l u s -Su n n a h w a l- J am a a a h .

Explanation:(To p r oceed . .. ) this word is used when moving from one discourse to anotherand its meaning is: Whatever the case might be. Using it is desirable in sermonsand letters in close imitation of the Prophet (sallallaahu alaihi wasallam) since heused to do the same.

( . . . th is . . . )is an indication of what the present treatise contains and encompassesof matters of creed that require faith and which the author has summarised by hissaying: ( A n d i t i s h a v i n g eem aan i n A l l a a h ...) which occurs in the nextsection.

( . . .c r eed . . .) is a verbal noun being derived from the verb itaqada. A person hasitaqada something when he has taken it as his aqeedah. And aqeedah is whatever apersons heart holds on to. It is said: His heart itaqada such and such a thing,meaning his heart has taken it, accepted it and held onto it. It is originally takenfrom a knot in a rope when it is fastened. It has then been used for the aqeedah ofthe heart and its firm and resolute determination.

( . . . g r oup . . . ) meaning a [small] band of people (taaifah) and a collection ofpeople (jamaaah).

( . . .saved. . . ) meaning it is safe and secure from evils, from destruction in thisworld and the hereafter and which obtains happiness. This description has been

taken from his (sallallaahu alaihi wasallam) saying: "There will never cease to be ataaifah (a small band of people) from my Ummah upon the Truth, aided (by


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Allaah). Those who desert and abandon them will not harm them until thecommand of Allaah arrives." Reported by Bukhaaree and Muslim.

( . . .a ided . . . )meaning strengthened against those who oppose them.

( . .. u n t i l t h e est a b l i sm en t o f t h e H ou r .. .) meaning the coming of the hour oftheir death which is the coming of the wind that will take the soul of every Believer.This is the meaning of the hour with respect to the Believers. As for the Hour at

which the end of the world will occur, then this will not fall except upon the mostwicked of people due to what is reported in Saheeh Muslim: "The (Last) Hour willnot be established until Allaah, Allaah is no longer uttered upon the earth." AndImaam al-Haakim reported the hadeeth of Abdullaah bin Amr (radiyallaahu anhu)in which there occurs: "...And Allaah will send a wind whose fragrance is like thatof musk and whose touch is like that of silk. It will not leave (the soul) of anyperson in whose heart is Eemaan equivalent to the weight of an atom except that it

will take it. Then the most evil of people will remain and it is upon them that theHour will be established." This has also been reported by Muslim.

( . ..Ah l u s-Sun n ah . .. ) Ahl means a mans relatives and close ones or theinhabitants of a house. In this phrase it means the (staunch) adherents to theSunnah and the Jamaaah. Sunnah is the way and path which the Messenger(sallallaahu alaihi wasallam) was upon and which consists of his sayings, actionsand approvals. They have been named Ahl us-Sunnah due to their ascription andattachment to the Sunnah of the Messenger (sallallaahu alaihi wasallam) and notthe sayings and methodologies (madhdhabs) of other than it, in opposition to the

way of the people of innovation (Ahl ul-Bidah). The people of innovation ascribeto their innovations and their misguidances (beliefs) such as the Qadariyyah andMurjiah. Sometimes they make an ascription to their leader such as theJahmiyyah and other times they ascribe to their wicked actions such as theRaafidah and Khawaarij.

( . .. J am aa a h . ) In the language it means: A group from amongst the people whohave come together and united. What is meant by them here (with respect to thisterm) is that they are those who have come together and united themselves uponthe Truth which is established and proven by the Book and the Sunnah. They arethe Companions and those who follow them in goodness, even if they are small andform the minority just as Ibn Masood (radiyallaahu anhu) has said: "TheJamaaah is whatever agrees with the Truth, even if you are by yourself, then you

would be the Jamaaah."


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Part 4: The Pillars of Imaan

Text:

And i t i s [ h a v i n g ] e em aan i n A l l a a h , H i s Ange l s, H i s Boo k s , H i s

M essenge r s , t h e Resu r r ec t i o n a f t e r d ea t h a nd ha v i n g eem aan i n Qad r ,

b o t h i t s g o o d a n d i t s b a d .

Explanation:

(An d i t i s.. .) meaning the creed of the saved group ( . ..[ h a v i n g ] eem aa n .. .) themeaning of eemaan in the language is believing, accepting something as being true(tasdeeq). Its definition in the Shareeah is: Saying with the tongue, believing withthe heart and acting with ones limbs.

( . .. [ h a v i n g ] Eem aan i n A l l a a h , H i s a n ge l s, H i s Boo k s, H i s M essenge r s,

t h e Resu r r ect i o n a f t er d ea t h a n d h a v i n g eem a a n i n Qa d r , b o t h i t s

g o o d a n d i t s b a d . ) These are the six pillars of eemaan. The eemaan of anyperson will not be correct and sound unless he believes in all of them in the preciseand correct manner, the manner which the Book and the Sunnah have indicated(and explained). And these pillars are:

1. Belief in Allaah: This is firm and resolute belief that He is the Lord of everything and its Owner, that He is described with and possesses attributes ofperfection, that He is free and far removed from any fault, shortcoming ordeficiency and that He alone is deserving of and rightly entitled to worship and to

Whom there are no partners. Then standing to fulfill all of this in both speech andaction.

2. Belief in the Angels: This means to believe in their existence and that theyare as Allaah as described them in His Book and as He says:

Honoured slaves, they speak not until He has spoken and they act upon

His Command. [Anbiyaa 21:26-27]


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The Book and the Sunnah have indicated that there are many groups of angels, andhave given their descriptions. They have been appointed with certain actions whichthey perform and fulfil just as Allaah has ordered them. Therefore, it is obligatoryto believe in all of what has been mentioned about them.

3. Belief in the Books: This means believing in the books which Allaah sentdown upon His Messengers and that they are His words. That they are truth, lightand guidance. It is therefore, obligatory to believe in those that Allaah has namedsuch as the Tawraah, the Injeel, the Zaboor and the Quraan and also to believe inthose that Allaah has not named.

4. Belief in the Messengers: Those whom Allaah sent to His creation. Thismeans to believe in all of them, that they are truthful in whatever they brought andinformed (the people) with and that they conveyed the messages (and writtencommunications) of their Rabb. We do not make any distinction between them butrather believe in all of them, those whom Allaah has named in His book and those

whom He has not named just as He has said:

And Messengers We have mentioned to you before and Messengers Wehave not mentioned to you [Nisaa 4:164]

The most excellent of them are those of firm determination and they are: Nooh,Ibraaheem, Moosaa. Eesaa and Muhammad, may prayers and peace be upon them.Following them are the Prophets and the most excellent of all of them is the Seal ofthe Messengers, our Prophet Muhammad (sallallaahu alaihi wasallam). The mostsound of what has been said regarding the difference between a prophet (nabiyy)and a messenger (rasool) is that a prophet is one to whom a law is inspired but isnot ordered to convey it and a messenger is one to whom a law is inspired and is

ordered to convey it.

5. Belief in the Resurrection: This means believing that the dead will bebrought out from their graves on the Day of Judgement, alive, so that the decisionregarding them (their fate) can be determined. And that they may be recompensedfor their actions in the manner which Allaah has explained in His Book and whichthe Messenger (sallallaahu alaihi wasallam) has explained in his Sunnah.

6. Belief in Qadr, both its good and its bad : This means to believe thatAllaah knew the measure and quantities of all things and their times (ofoccurrence) before they occurred. Then He wrote them in the Preserved Tablet (Al-

Lawh ul-Mahfoodh). Following that, He brought them into existence with Hispower (qudrah), will (masheeah) and desire (iraadah) at their fixed appointedtimes. Therefore, every good or bad event occurs in accordance with Hisknowledge, His apportioning, His will and His desire. Whatever He wills occursand whatever He does not will does not occur.

This is a general explanation of the fundamentals of eemaan and if Allaah wills,their detailed explanation will follow.


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Part 5: How to Believe in the Names and Attributes ofAllaah

Text:

An d i t i s f r om eem a a n i n A l l a a h t o h a v e eem a a n i n w h a t A l l a a h h a s

d escr i b ed H im sel f w i t h i n H i s Bo o k a n d i n w h a t H i s M essen g e r

( sa l l a l l a a h u a l a i h i w a sa l l am ) h a s d escr i b ed H im w i t h , w i t h o u t

ch a n g i n g t h e o r i g i n a l m ea n i n g [ o f t h ese t ex t s] ( T a h r eef ) , w i t h o u t

d en y i n g s u ch a t t r i b u t es f o r A l l a a h ( T a t eel ) , w i t h o u t en q u i r i n g i n t o

t h ei r t r u e n a t u r e ( T a k y eef ) a n d w i t h o u t l i k en i n g [ H i s a t t r i b u t es] t ot h o se o f t h e cr ea t i o n ( T a m th eel ) .

Explanation:

After the author (rahimahullaah) mentioned, in a general way, the fundamentalprinciples having eemaan in which is obligatory, he mentions them in a detailedand elaborate way. He commences with the first foundation and that is having

eemaan in Allaah, the Exalted. He says that included in this pillar is to haveeemaan in His attributes with which He has described Himself in His Book orwhich His Messenger (sallallaahu alaihi wasallam) has described Him with in hisSunnah. This can only occur if we establish and affirm such attributes for Allaah inthe precise way they have come in the Book and the Sunnah, with the same wordsand intended meanings, without changing the words used for these attributes,denying their meanings, likening them to those of the creation and enquiring intotheir true nature. Futhermore, this occurs if we depend upon the Book and theSunnah only. We do not go beyond the Quraan and the Hadeeth since they restrict(the use of whatever is besides them such as intellect and other such matters).

The meaning of ( . . .Ta h r eef . . .) is to introduce a change or make an alteration(taghyeer) and also to turn something away from its true position (imaalah). It is


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said: He has deviated (inharafa) from such and such when he digressed and turnedaway from it. Tahreef is of two types:

The First Type: Changing the Word.This is to refrain from (accepting) thisword as it is and instead adopting another word either by adding or taking away an

additional letter or word or by changing a vowel point. An example is the saying ofthe people of misguidance regarding the speech of Allaah:

Ar-Rahmaan ascended (istawaa) the Throne [Taahaa 20:5]

They say: istawlaa, which gives it the meaning of conquered and have thereforeadded a letter to the verse. Also, their saying about the speech of Allaah

And your Lord comes (jaaa) with the angels in rows [Fajr 89:22]

They say: The command (amr) of your lord, meaning the command of your Lordcomes. Therefore, they have added a word. Also their saying about the speech of

Allaah:

And Allaah spoke to Moses direct [Nisaa 4:164]

They change the vowel point in the word Allaah, so they made it from Allaahu toAllaaha giving it the altered meaning: And to Allaah Moses spoke direct. So theyhave changed the vowel point from a dhamma to a fatha to enable a change in themeaning.

The Second Type: Changing the Meaning. This means to refrain from(accepting) the (established and proven) meaning (of the word in question) as it is,to refuse its reality and to give the word signifying it the meaning of another word.

An example is the saying of the innovators: The meaning of mercy (rahmah) is:The desire to bestow favours, and that the meaning of anger (ghadab) is: Thedesire to seek revenge.

The meaning of ( . . .Ta tee l . . . )in the language is to leave and vacate (al-ikhlaa). Itis said: He neglected it, left it (atalahu) meaning he vacated it (akhlaahu). Theintended meaning of it here is the denial of Allaahs attributes, free and sublime isHe from all imperfections, the Exalted. The difference between tahreef and tateelis that tahreef is to deny the correct meaning which is proven by the texts (of theBook and the Sunnah) and substituting another incorrect meaning for it. Tateel isto merely deny the proven and established meaning without substituting it for

another meaning and this is the way of the Mufawwidah. Therefore, anyone whochanges the meaning of the word (a muharrif) is also one who denies the provenand correct meaning (a muattil) but one who denies the meaning indicated by the

word is not one who actually changes the proven meaning.

The meaning of ( . . .Ta k y ee f .. . ) is to specify the exact nature and reality of theestablished meaning of the attribute. It is said: He gave something a shape or form(kayyafa) when he made for it a known quality. Committing takyeef with Allaahsattributes is to specify their precise nature, state or condition and their form orshape. This is impossible for mankind since the knowledge of this is amongst thatknowledge which Allaah has kept to Himself. Therefore, there is no way of

knowing the precise nature of His attributes because the attribute follows the Self(dhaat). Just as it is not possible for a person to know the exact nature of the Self of


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Allaah, it is likewise impossible to know the exact nature of His attributes. Theirexact nature is not known. This is why when Imaam Maalik was asked about the

verse:

Ar-Rahmaan has ascended (istawaa) the Throne [Taahaa 20:5]

How is the ascending (istawaa)? He replied: "The ascending is known, its reality isunknown, having eemaan in it is obligatory and asking about it is an innovation."

And this is said with respect to all of Allaahs attributes.

The meaning of ( . . .Tam t hee l . .. ) is resemblance (tashbeeh) and it is committedwhen it is said that Allaahs attributes are like the attributes of the creation. Forexample, it might be said: The hand of Allaah is like our hands and His hearing islike our hearing. High is Allaah above such things. Allaah said:

There is nothing like Him and He is the All-Hearing, the All-Seeing

[Shooraa 42:11]

Therefore, it cannot be said that His attributes are like our attributes or that theyresemble our attributes just like it cannot be said that the Self of Allaah is like ourselves or that it resembles our selves.

The believing muwahhid is the one who establishes and affirms all the attributes inthe manner that befits and suits the might and grandeur of Allaah. The muattil isthe one denies all of them or some of them and the mushabbih, the mumaththil isthe one who likens them to those of the creation and affirms them in a way thatdoes not befit Allaah but rather befits the creation.


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Part 6: Understanding The Names and Attributes ofAllaah

Text:

I n d eed , t h ey b el i e v e a b o u t A l l a a h , f r e e i s H e fr om a l l im p er f ect i o n s,

t h a t t h e r e i s n o t h i n g l i k e H im a n d H e i s t h e A l l- H ea r i n g , t h e A l l -

Seei n g . T h er ef o r e , t h e y d o n o t d e n y H im t h a t w i t h w h i c h H e h a s

d escr i b ed H im sel f a n d n e i t h er d o t h e y g i v e t h e w o r d s [ u sed i nd escr i b i n g A l l a a h s a t t r i b u t es] o t h er t h a n t h ei r p r o p er m ea n i n g s .

Explanation:

After the author (rahimahullaah) mentioned that it is obligatory to have eemaan inthe attributes of Allaah which are established in the Book and the Sunnah withouttahreef or tateel and without takyeef or tamtheel, he explains and clarifies theposition of Ahl us-Sunnah regarding this issue. Their position is that they believein all of Allaahs attributes whilst upholding this straight and upright methodology.

They affirm and establish these attributes upon their realities while avoiding anddenying the setting of examples and likenesses for them. As a result, they do notdeny any of them, nor do they make examples and likenesses for them acting inagreement with the saying of the Most Exalted:

There is nothing like Him and He is the All-Hearing, the All-Seeing[Shooraa 42:11]

His saying: There is nothing like Him is a refutation against those who liken Himto the creation, the Mumaththila and His saying: He is the All-Hearing, the All-Seeing is a refutation against those who deny His attributes, the Muattilah,

because in these words is an affirmation of the attributes of hearing and seeing.


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Therefore, this noble verse (constitutes) a very clear law and principle with respectto the issue of Allaahs Names and Attributes because it has combined both theaffirmation of the attributes for Allaah and the denial of their likeness to those ofthe creation.

( .. .T h er ef o r e , t h e y d o n o t d en y t h a t w i t h w h i c h A l l a a h h a s d escr i b edH im sel f . .. ) This means that the eemaan of the Ahl us-Sunnah wal-Jamaaah doesnot hold, nor allow that believing there is nothing like Him requires the denial ofthat with which He described Himself. This is unlike those who have exaggeratedin their attempt to avoid likening Him to His creation so that they denied AllaahHis attributes. They did this with the claim and proof of fleeing from and avoidingthe likening of His attributes to those of the creation.

Ahl us-Sunnah say: To Allaah belong attributes which are specific to Him andwhich befit Him and the created things also have attributes which are specific tothem and which befit them. There is no resemblance or similarity between the

attributes of the Creator and those of the creation. Therefore, this precaution (ofdenying any likeness to Allaah) which you mention, O deniers of His attributesdoes not apply and is irrelevant. [This is because the use of the same word for theattributes of both the Creator and the creation does not necessitate that the realityof the attributes is the same. Rather the words of the attributes are the same, suchas seeing and hearing, but the realities are different and Ahl us-Sunnah do notspecify their true nature nor enquire into it. This is where the difference lies

between Ahl us-Sunnah and the Mufawwidah. Ahl us-Sunnah affirm the attributeswith their proven meanings but submit the knowledge of their realities to Allaahwhereas the Mufawwidah deny those established meanings and therefore, theattributes. It has been claimed that the way of the salaf in the matter of the Names

and Attributes was Tafweed, but this is false and a lie against them. The aboveshows the clear difference between the methodology of the Salaf and that of theMufawwidah.]

( . .. a n d n ei t h e r d o t h e y g i v e t h e w o r d s [ u s ed i n de sc r i b i n g Al l a a h s

a t t r i b u t es] o t h er t h a n t h ei r p r o p er m ea n i n g s .) The explanation of tahreefhas already preceded. This statement means that they do not change the words of

Allaah so that the actual word is changed and replaced (by another word) and nordo they change the actual meaning of the word, giving it other than its properexplanation. This is the way of the Muattilah (the deniers of the attributes), those

who say about the word: istawaa (ascended) that it is istawlaa (conquered) andabout: Wa jaaa Rabbuka... (And your Lord comes...) that it is: Wa jaaa amrurabbika.. (And the command of your Lord comes...) and who explain Allaahsmercy to mean the desire to bestow favours and other such false claims.


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Part 7: Ilhaad and the Negation of Takyif, Tamthil

Text:

And t h ey d o n o t d e v i a t e w i t h r eg a r d t o A l l a a h s N am es a n d H i s Si g n s

[ b y d en y i n g t h em o r h o l d i n g o n t o d ev i a n t a n d h er et i c a l i d ea s a b o u t

t h em ] . Th ey d o n o t en q u i r e i n t o t h e ex a ct n a t u r e o f H i s A t t r i b u t e s a n d

n e i t h er d o t h e y m a k e com pa r i so n s b etw een H i s a t t r i b u t es a n d t h ea t t r i b u t es o f H i s cr ea t i o n .

Explanation:( A n d t h e y d o n o t d e v i a t e w i t h r eg a r d t o A l l a a h s N ame s a n d H i s Si g n s

b y d en y i n g t h em o r h o l d i n g o n t o d ev i a n t a n d h er et i c a l i d ea s a b o u t

t h em ] . . . ) . Ilhaad in the language means bending and turning away fromsomething. From it comes lahd which is the niche in the side of the grave into

which a muslim is placed . It has been named as such due to its deviation towardsthe side of the grave. Ilhaad with respect to Allaahs Names and His Signs meansdeviating and turning away from their realities and their correct meanings towardsfalsehood. Ilhaad is of numerous types:

The First:When idols are given the Names of Allaah such as the derivation of al-Laat from al-Ilaah, al-Uzzaa from al-Azeez and Munaat from al-Mannaan.

The Second: Naming Him, far is He from all imperfections and Exalted, withwhat does not befit Him such as the name which the Christians give him, Father,or what the philosophers call Him, the Causer or Prime Mover.

The Third: Describing Him, far is He from all imperfections and Exalted, withwhat does not free Him of defects and shortcomings such as the saying of the Jews:

Indeed Allaah is poor (needy) and we are rich [Aali Imraan 3:181]

and also their saying:

The hand of Allaah is tied [Maaidah 5:64]


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and that He rests on the sabbath. Exalted is He above what they say.

The Fourth:Refusing and denying their meanings and their realities such as thesaying of the Jahmiyyah that these attributes are but mere words which do notcompromise characteristics nor meanings. To them, the name as-Samee does not

give evidence for the characteristic of hearing, al-Baseer does not give evidence forseeing and al-Hayy does not give evidence for life

The Fifth: Likening His characteristics with those of the creation such as thesaying of a mumaththil (one who likens Allaah to the creation): His hand is like myhand and other such similar statements. Exalted is Allaah above such things.

Allaah has threatened those who commit Ilhaad in His Names and Signs with avery strong warning. He said:

And to Allaah belong the Most Beautiful of Names therefore, call uponHim with them and leave alone those who deny and utter false

imputations against His Names. Soon will they be requited for whatthey used to do. [Araaf 7:180]

He also said:

Verily those who turn away from Our Signs (by attacking, distortingand denying them) are not hidden from Us. [Fussilat 41:40]

( .. .T h ey d o n o t e n q u i r e i n t o t h e ex a ct n a t u r e of H i s A t t r i b u t e s a n d

n e i t h er d o t h e y m a k e com pa r i so n s b etw een H i s a t t r i b u t es a n d t h e

a t t r i b u t e s o f H i s cr ea t i o n .) The meaning of takyeef and tamtheel has beenexplained previously.


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A question whose meaning (and intent) is one of denial. This means that there isnone who is equal to Him in name or who resembles (His likeness).

( . . .n o equ a l . .. ) Kufu is one who is resembling or equivalent. This means thatthere is no example for Him and this is contained in Surah Ikhlaas:

And there is none co-equal or comparable to Him [Ikhlaas 112:4]

( . .. and n o r i v a l . .. ) Nid is an imitator and an equal. Allaah the Exalted said:

And do not set up rivals to Allaah [Baqarah 2:22]

( . ..A n d H e canno t b e com pa r ed w i t h H i s cr ea t i o n ...) Qiyaas in thelanguage means a comparison, a likening (tamtheel). This means that He is notlikened and nor compared with His creation. He, the one free from allimperfections said:

And do not put forward similitudes for Allaah [Nahl 16:74]

Therefore He cannot be compared with His creation in His Self (dhaat), HisNames, His Attributes and actions. And how can the perfect Creator be compared

with the deficient creation?! Exalted and High is Allaah above that.

( . .. Si n ce H e, t he one f r ee f r om a l l im pe r f e ct i o n s i s t he m ost

kn ow ledgeab l e o f H im sel f and o f o t h er s. ..) This is a justification for whathas preceded regarding the obligation to affirm and accept what He has affirmedfor Himself from among the attributes and the forbiddence of comparing Him toHis creation. Because if He is the most-knowledgeable of Himself and of others it

becomes obligatory that those attributes, which He and His Messenger (sallallaahu

alaihi wasallam) affirmed and established for Him, are affirmed for Him .

And the creation cannot encompass Him in knowledge. He is described withperfect characteristics which the minds and intellects of the creation cannotcomprehend and reach. Therefore, it is obligatory upon us that we are content andpleased with what He is pleased with for Himself. He is the most-knowledgeable of

what befits Him and we do not know that.

And He, the one free from all imperfections is ( .. .m o r e t r u t h f u l i n sp eech andm o r e ex cel l en t i n n a r r a t i o n t h a n H i s cr ea t i o n . ) Whatever He informsabout conforms to reality and is true and it is necessary for us to accept and believe

it, not to oppose and refuse it. His words are the most-excellent, the most-eloquentand the most clear and manifest of words. And He has made clear, with a mostcomplete explanation, what befits and suits Him from among the names andattributes. Therefore, accepting all of that and submitting to it is obligatory


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Part 9: The Messengers are those in WhoseInformation Trust Can be Placed

Text:

Fu r t h er m o r e , H i s m essen g er s a r e t r u t h f u l a n d t r u st w o r t h y (m en i n

w hom con f i d e n ce can be p l a c ed ) i n o ppo si t i o n t o t h o se w ho sa y abou tA l l a a h t h a t o f w h i c h t h ey h a v e n o k n ow l ed g e.

Explanation:

( F u r t h er m o r e , H i s me ssen g er s a r e t r u t h f u l a n d t r u st w o r t h y ...) This islinked to the saying of the author: ( . ..Sin ce H e, the one f r ee f r om a l lim pe r f e ct i o n s i s t h e m ost - k now ledgeab l e o f H im sel f . .. )

Sidq means conformity and agreement with the actual state of affairs. This meansthat they are truthful in that which they inform about Allaah.

( ...t r u stw o r t h y ...) meaning that they are trusted in whatever comes to them asrevelation through the medium of the angels and because this revelation is from

Allaah. Therefore, they do not speak from their whim or desire and this is astrengthening and consolidation of the chain of the messengers, upon them beprayers and peace. The truth has been said to them and they have conveyed it to

the creation. Thus, it is obligatory to accept whatever they have described Allaahwith because they are ( . .. i n o pp o si t i o n t o t h o se w ho sa y abou t A l l a a h t h a to f w h i c h t h e y ha ve no kn ow l ed ge.) Meaning in opposition to those whospeak about Allaahs shareeah, His deen, His Names and His Attributes withoutknowledge. Those who speak merely from their suspicions, imaginations(hallucinations) or by whatever they obtain from Shaytaan such as those falseclaimants to prophethood, the innovators, the heretics, the magicians, fortune-tellers, astrologers and the evil scholars those about whom Allaah has said:

Shall I inform you upon whom the devils descend? They descend onevery lying sinful person. Who gives ear (to the devils) and most of

them are liars. [Shuaraa 26:221-223]


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And He the Exalted also said:

Then woe to those who write the Book with their own hands and thensay: "This is from Allaah [Baqarah 2:79]

Therefore, when Allaah, the Sublime and Exalted, is the most-knowledgeableabout Himself and others besides Him, the One who is more truthful in speech andmore beautiful in narration than His creatures; and when His Messengers, uponthem be prayers and peace, are truthful in everything that they inform about Him;and when the intermediary which is between them and Allaah, which comes tothem with revelation from Allaah is a truthful one from amongst His Noble Angelsit is obligatory to depend and rely upon what Allaah and His Messenger have said.Especially in regard to the Names and Attributes of Allaah, both in terms ofnegation (nafiy) and affirmation (ithbaat). And it is likewise necessary to reject

what the innovators and misguided say, amongst those who claim and speakmetaphorically about Allaahs Names and Attributes, and who deny them in all the

diversity of their ways, who turn away from what the Messengers came with,depending upon their whims and desires and who blindly follow those amongst theastray for whom there is no (good) example or model that is worthy of beingfollowed.


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Part 10: Allaah is Free of Defects and the Statements ofthe Messengers are Devoid of Error

Text:

An d t h i s i s w h y H e sa i d :

G l or i f i ed b e y o u r L o r d , t h e L o r d o f H o n o u r a n d Pow er . H e i s f r ee f r om

w ha t t h ey a t t r i b u t e t o H im . A n d p ea ce b e u p o n t h e M essen g er s a n d a l l

t h e p r a i se a n d t h a n k s t o b e A l l a a h , L o r d o f a l l t h e w o r l d s. [ Sa a f f a a t

37:180 -182 ]

H e g l o r i f i ed H im sel f f r om w ha t t h o se w ho oppo se t h e m essenger s

h a ve descr i b ed H im w i t h a nd H e send s pea ce upon and g r a n t s

secu r i t y t o t h e M essenge r s d ue t o t h e fr eed om and sa f et y o f w ha t t h e y

sa y f r om an y def i c i en c y an d def ec t .

Explanation:

( A n d t h i s i s w h y ...) is a justification for what has preceded, that the words ofAllaah and His Messengers are the most truthful and most excellent and beautiful.

Subhaan is a verbal noun taken from tasbeeh which means the freedom from anyfault and shortcoming, the absence of any similarity with and likeness to Hiscreation and not ascribing to Him the (same nature of the deficient) qualities of thecreation.

Rabb is the Master and Owner, the Head and Chief and the One who sustains,regulates and nurtures His creation with His bounties and favours


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Izzah means strength, victory, and invincibility.

( ...w h a t t h e y a t t r i b u t e t o H im ...) meaning what those who oppose theMessengers describe Him with from amongst those things that do not befit HisMajesty.

It is said that Salaam has the meaning of greeting (tahiyyah) and it is also said thatit means safety from disliked and detestable things.

( . .. upon th e M esseng er s .. .) those whom Allaah sent to His creation and whoconveyed the messages of their Lord. The meaning of rasool has already preceded.

Aalameen is the plural of aalam and this is everything that is besides Allaah.

The shaikh has given the general meaning and import of the verse with his words( . ..H e g l o r i f i e d H im sel f . ..) to the end.

What Lessons and Benefits can be Derived from the above Verses:

1. Allaah being far, remote and exalted above what the misguided and ignorantdescribe Him with from amongst those things that do not befit His Majesty.

2. The truthfulness of the Messengers and the obligation to accept whatever theycame with and the information they brought about Allaah (and His Names and

Attributes).

3. The legislation of sending peace (salaam) upon the Messengers, upon them beprayers and peace, and showing reverence and respect to them.

4. A refutation of everything which opposes and differs from what the Messengerscame with, especially in matters related to the Names of Allaah and His Attributes.

5. The legislation of praising Allaah, and showing gratefulness for His favours andbounties the best and most magnificent of which is Tawheed.


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Part 11: How Allaah Describes Himself

Text:

And H e, t h e o n e f r ee f r om a l l im p er f ect i o n s, i n w h a t ev er H e h a s

de sc r i b ed H im sel f a nd n am ed H im sel f w i t h , ha s u s ed bo t h s t a t emen t so f d en i a l a n d a f f i r m a t i o n T h e r e fo r e, f o r A h l u s-Su n n a h w a l -J am aa a h

t h er e i s n o t u r n i n g aw a y f r om w h a t t h e M essen g er s cam e w i t h

b eca u s e t h a t i s [ w h a t co n s t i t u t e s] t h e St r a i g h t P a t h ,. . .

Explanation:

( An d H e, t h e one f r ee f r om a l l im per f ect i o n s, i n w ha t ev er H e ha s

desc r i bed H im sel f . .. ) to the end. This is an explanation of the methodology(manhaj) which Allaah has outlined in His Book for affirming His Names and

Attributes. And this is the same methodology which the Believers adhere to and

travel upon in this very important subject of the names and attributes.

( .. . i n w h a t e v er H e h a s d escr i b ed H im sel f a n d n am ed H im sel f w i t h . ..) that is all His Names and Attributes ( . .. h as used b o th sta t em en t s o f den i a la n d a f f i r m a t i o n . ..) This is the denial of whatever opposes (His) perfection fromamong the various types of faults and shortcomings, such as the denial of rivals,partners, tiredness, sleep, death and weariness. As for affirmation then that is theacceptance of the qualities of perfection and the most lofty and sublimecharacteristics for Allaah such as what is contained in the saying of the Exalted:

He is Allaah (besides) Whom there is none deserving of worship, the

King, the Holy, the One free from all defects, the Giver of Security, theWatcher over His creatures, the Mighty, the Compeller. Free and


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remote is Allaah from all that they associate with Him as partners. Heis Allaah, the Creator, the Inventor of all things, the Bestower of forms.To Him belong the most excellent of names. All that is in the heavensand the earth glorify Him and He is the All-Mighty, the All-Wise.[Hashr 59:23-24]

and other such names and attributes which the author will mention as examples inwhat follows.

( .. .T h er e fo r e , f o r t h e A h l u s -Su n n a h t h e r e i s n o t u r n i n g aw a y f r om

w ha t t h e M essenge r s c am e w i t h . ..) meaning that there is no deviating for theAhl us-Sunnah from that. Rather, they follow in the footsteps of the Messengers,seeking light by their lights (of guidance) and included in that is affirming thequalities and attributes of perfection for Allaah and clearing Him from what doesnot befit Him. The Messengers certainly established this mighty principle. As forthe enemies of the Messengers, they turn away from that.

( . .. b ec au s e t h a t i s [w ha t c on st i t u t es] t h e St r a i g h t Pa t h . ) This is anexplanation and justification for the authors previous sentence ( . . .T he r ef o r e,f o r t h e A h l u s- Su n n a h t h er e i s n o t u r n i n g aw a y . ..) because whatever theMessengers came with is the Straight Path. The Straight Path is the justly balanced

way in which there is no separation and no division. It is the one mentioned inSurah Faatihah:

Guide us to the Straight Path [Faatihah 1:6]

and also in His saying:

And verily, this is My Straight Path, therefore follow it and do notfollow other paths for they will separate you from His Path [Anaam6:153]

And this is the same path for which we call upon Allaah in every rakah of ourprayer that He guides us to it.


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Part 12: The Straight Path of the Prophets, Truthful,Martyrs and Righteous

Text:

. . . t h e St r a i g h t Pa t h o f t h o se upon w hom A l l a a h ha s best ow ed f a v o u r s

f r om am on g st t h e Pr o p h et s, t h e T r u t h f u l , t h e M a r t y r s a n d t h eR igh t eous .

Explanation:

This means that the Straight Path, the one which the Messengers came with interms of belief (Itiqaad) and other matters of the religion and which the Ahl us-Sunnah wal-Jamaaah travelled upon is ( . .. t h e St r a i g h t Pa t h o f t h o se uponw hom A l l a a h ha s best ow ed f a v o u r s...) . Allaah favoured them with anabsolute and most perfect favour to which everlasting happiness is attached. Theyare the ones about whom Allaah has commanded that we ask Him to guide us totheir path. These four groups are the recipients of this absolute favour:

1. The Prophets (nabiyyoon, pl. of nabiy) and they are the ones whom Allaah haschosen for prophethood and (delivering) His messages.

2. The Truthful (siddeeqoon, pl. of siddeeq) A siddeeq is excessive in truthfulness

and very strong in his faith. He is excessive in His compliance to the Messenger(sas) and along with that shows perfect sincerity towards Allaah.

3. The Martyrs (shuhadaa, pl. of shaheed) A shaheed is the one who is killed in thepath of Allaah. He is named as such because Paradise is attested for Him and the

Angels of mercy (take his soul and) give testimony for him .

4. The Righteous (saalihoon, pl. of saalih) A saalih is one who fulfils and performsthe rights of Allaah and the rights of His servants.

The word path (siraat) is sometimes annexed to Allaah the Exalted as occurs in theverse:

And verily, this is My Straight Path therefore, follow it [Anaam 6:153]


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Because He is the One Who legislated and determined it. And sometimes it isannexed to (Allaahs) servants such as in the verse:

The Path of those whom you have favoured [Faatihah 1:7]

Because they are the ones who have travelled upon it. In the above verse is anotification of the companionship along this path and that it consists of those upon

whom Allaah has bestowed His favour from amongst the Prophets, the Truthful,the Martyrs and the Righteous. This is so that the person who is lonely and feelsstrange amongst his people will no longer be so when he perceives that hiscompany along this path is the Prophets, the Truthful, the Martyrs and theRighteous.

The Shaikh (rh) now goes on to mention examples from the Quraan and theSunnah which contain the affirmation of the Names of Allaah and His Attributes.


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In this soorah is a description of Allaah and hence, it is a description of HisTawheed. As such it is equivalent to one third of the Quraan. The evidence for thatis what al-Bukhaaree reports from Abu Saeed al-Khudree (ra) that a man heardanother man recite Qul-huwallaahu Ahad (in the night prayer) and hecontinuously repeated it. When he woke up he came to the Prophet (sallallaahu

alaihi wasallam) and mentioned that to him and it was as if the man was belittlingthe soorah. Then the Prophet (sallallaahu alaihi wasallam) said: "By Him in WhoseHand is my soul, verily, it is equal to a third of the Quraan." Ibn al-Qayyim said:"And the hadeeth which mention that it is equal to a third of the Quraan almostreach the level of mutawaatir."

His saying: (w he re H e say s. .. ) meaning Allaah, the Sublime. (Say . . . ) referringto Muhammad and in this is a proof that the Quraan is the Word of Allaah since ifit had been the word of Muhammad (sallallaahu alaihi wasallam) or other thanhim he would not have said: Say.

( . ..H e i s A l l a ah - t h e One. ..)meaning one, without an equal, a deputy, a matchor a partner. .. .(A l l a a h - t h e Sam ad . .. ) meaning the Master, who has perfection

in His dominion and sovereignty [over the whole of creation], in His Nobility, HisGrandeur and in all of His attributes. Also the One to whom all the creation turnsto and seeks for all their needs and tasks.

(H e doe s no t beget , n o r w as H e bego t t en . . .) He does not have a son, nor afather and in this is a refutation of the Christians and the pagan Arabs whoascribed a son to Allaah. (A n d t h e r e i s n o n e eq u a l o r com pa r a b l e t o H im .) There is none equal to Him and no match for Him.

The textual evidence from this soorah is that it contains and combines both

negation and affirmation (for Allaah). His saying:(H e i s A l l a a h - t h e One. H ei s A l l a a h - t h e One ) is affirmation and His saying: ( H e doe s no t beget , n o rw a s H e b eg o t t e n . A n d t h e r e i s n o n e eq u a l o r com pa r a b l e t o H im .) isdenial.


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Part 14: Aayat ul-Kursi (The Verse of the Footstool)

Text:

An d a l s o t h a t w i t h w h i c h H e d escr i b ed H im sel f i n t h e g r ea t est v er se i n

H i s Book w her e H e sa y s:

A l l a a h ! N o n e h a s t h e r i g h t t o b e w o r s h i p p ed b u t H e, a l - H a y y , a l -

Qa y y o om . N ei t h e r s l um ber , n o r sl eep o v er t a k e H im . T o H im b el o n g s

w ha t e v er i s i n t h e h ea v en s a n d w ha t e v er i s o n e a r t h . W ho i s h e t h a t

c a n i n t e r c ed e wi t h H im ex cep t w i t h H i s Per m i ssi o n ? H e k n ow s w ha t

h a p p en s t o t h em ( H i s cr ea t u r es) i n t h i s w o r l d , a n d w h a t w i l l h a p p en

t o t h em i n t h e H er ea f t er . A n d t h ey w i l l n e v er com pa ss a n y t h i n g o f

H i s K now l edge ex cep t t h a t w h i c h H e w i l l s . H i s K u r see ex t end s o v er

t h e hea v en s a n d t h e ea r t h , a n d H e f eel s n o f a t i g u e i n g u a r d i n g a n dp r eser v i n g t h em . An d H e i s t h e M o st H i g h , t h e M o st G r e a t [ S oo r a hB a q a r a h 2 :2 25 ]

A n d t h i s i s w h y t h e on e w ho r eci t es t h i s v er se d u r i n g t h e n i g h t w i l l

n e v er cea se t o h a v e a p r o t ect o r [ a s si g n e d f o r h im ] f r om A l l a a h a n d

Sh a y t a a n w i l l n o t b e a b l e t o a p p r o a ch h i m u n t i l h e aw a k es i n t h em o r n i n g .

Explanation:

(An d a l s o t h a t w i t h w h i c h H e desc r i b e d H im sel f i n t h e g r ea t e st v er sei n H i s Book .. .) meaning that what Allaah has described His Noble Self with in


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the greatest verse is included in the aforementioned statement (i.e. that Allaah hascombined between both denial and affirmation in describing Himself). And themeaning of aayah in the language is a sign. What is intended by it here is a smallsection of the words of the Quraan which are distinguished from other words by apartition and this is what is called an aayah (i.e. a verse). The author reported it

here as being the Verse of the Kursee on account of the Kursee being mentionedin it.

The evidence that this is the greatest verse in the Quraan is what is established inthe saheeh hadeeth which is reported by Muslim from Ubayy bin Kab (ra) that theProphet (sallallaahu alaihi wasallam) asked him: "Which verse in the Quraan isthe greatest." He said: Allaah and His Messenger know best. The Prophet repeatedthis question a number of times and then Ubayy said: Aayatul-Kursee. So theProphet (sallallaahu alaihi wasallam) said: "Knowledge will exhaust you, O Abul-Mundhir." The reason for its being the greatest verse is for what it contains of theaffirmation of Allaahs Names and Attributes and declaring Him above that which

does not befit Him.

His saying: ( A l l a a h ! N o n e h a s t h e r i g h t t o b e w o r sh i p p ed b u t H e) meansthere is no deity in truth besides him and whatever is besides Him, then the

worship of it is the most futile of falsehoods. ( A l - H a y y ) means the ever-lasting,the ever-remaining, the one who has perfect life and for whom there is no way toperish or become non-existent. ( A l - Q a y y o om ) meaning the one who maintainshimself and those besides Him. He is free of want and need from the creation andthey are needy of and dependent upon Him. It has also been reported that al-Hayyand al-Qayyoom [together] constitute the greatest name (Al-Ism al-Adham), theone which if Allaah is called upon by it, He responds and if He is asked by it, He

gives. This is because Al-Hayy is indicative of the Attributes related to His Self andal-Qayyoom is indicative of the Attributes related to His actions and the perfectionof His ability to maintain the whole of creation. All of the Attributes are basedupon these two noble and mighty names.

( . .. N ei t h er sl um ber , no r sl eep o v e r t a k e H im .. .) The word sinah meanslethargy or drowsiness and it is a light form of sleep which befalls the eyes only.

And nawm (sleep) is stronger than sinah. It is the brother of death and it takesplace in the heart.

( .. .T o H im b el o n g s w ha t e v er i s i n t h e h ea v en s a n d w ha t e v er i s on

ea r t h . . . ) That is in terms of sovereignty, creation, and servitude. He is the one

Who has power and control over the upper world and the lower world.

( . . .W ho i s he .. ) meaning there is none( . .. t h a t ca n i n t er ced e w i t h H im ...) Shafaaah (Intercession) is derived from ash-Shaf (even) and it is the opposite ofal-Witr (odd). The Shaafi (interceder) is the one who combines his own request

with the request of somebody else so he makes it even after it was odd. Shafaaah isasking for goodness for somebody else with the meaning that a Believer asks hisLord to forgive the sin and crimes of other Believers. However, all intercession isunder the dominion and control of Allaah and so it does not occur( . . .excep tw i t h H i s Per m i ssi o n ) meaning with His command. This is due to His pride(Kibriyaa) and greatness (Adhmah) - Free is He from all imperfections - the

Exalted. No one is capable of approaching Him to intercede for anyone except afterHe has given permission.


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( .. .H e k n ow s w ha t h a p p en s t o t h em (H i s cr ea t u r es) i n t h i s w o r l d , a n d

w ha t w i l l h a p p e n t o t h em i n t h e H er ea f t er ...) meaning His knowledge andacquaintance comprehend all matters, both past and in the future, so absolutelynothing is hidden from Him. ( .. .A n d t h e y w i l l n ev er com pa ss a n y t h i n g o fH i s K now l edge ex cep t t h a t w h i c h H e w i l l s ...) meaning that the servants do

not know anything from the knowledge of Allaah except what He Himself taughtthem upon the tongues of His Messengers and also by the other numerous anddiverse ways.

( . ..H i s Ku r see ex tends ove r t he heavens an d t he ea r t h . .. ) His Kursee -Free is He from all imperfection - it has been said it is the Throne (Arsh) and it hasalso been said that it is other than the Throne. It has been reported [however], thatit is the place of the two Feet. And it reaches, on account of His Greatness and

Vastness, and encompasses the heavens and the earth. ( . ..And H e feel s nof a t i g u e i n g u a r d i n g a n d p r eser v i n g t h em ...) It does not distress Him nor isit difficult or strenuous for Him and neither is it burdensome for Him to protect

and preserve the upper and lower world and this is due to the perfection of Hispower (qudrah) and His strength (quwwah).

( . ..And H e i s a l - A l i y y . .. ) meaning He has absolute and unrestrictedtranscendence with respect to His Self (dhaat) due to His being above all of thecreation. Likewise, He has transcendence with respect to rank and standing sinceHe has all the attributes of perfection and magnificence. He also has transcendence

with respect to force and subjugation since He is the One Who has power overevery single thing, He is the governer of every single thing and nothing or no oneholds Him back or restrains Him. ( . .. a l -Ad heem . ) The One Who possesses all thecharacteristics of greatness and He also has perfect exaltation and reverence in the

hearts of His Prophets, Angels and Believing Servants.It is correct therefore, for a verse which contains all these meanings, for it to be thegreatest verse in the Quraan and that it should protect its reciter from evil as wellas the devils.

The textual evidence from this verse is that Allaah has combined both negation andaffirmation in what He has described Himself with in it. The verse contains theaffirmation of perfect attributes and the denial of deficiency and shortcoming for

Allaah.

So in His saying: ( A l l a a h ! N o n e h a s t h e r i g h t t o b e w o r sh i p p ed b u t H e...)

is a denial of Uloohiyyah for whatever is besides Him and it is also an affirmationfor Him (alone). In His saying: ( . .. a l - H a y y , a l -Qa y y oom ...) is an affirmationof life and His maintenance and protection of all that exists. In His saying:( .. .N e i t h e r sl u m ber , no r sl eep o v e r t a k e H im . .. ) is the denial of slumber andsleep from Him. In His saying:( . ..T o H im b el o n g s w ha t e v er i s i n t h ehea v en s and w ha t ev er i s on ea r t h . .. ) is an affirmation of His totalsovereignty over all the worlds. In His saying:( . ..W ho i s he t h a t c an i n t e r c edew i t h H im ex cep t w i t h H i s Per m i ssi o n ?...) is a denial of anybody being ableto intercede with Him without His permission and this is on account of theperfection of His greatness and His total lack of need of the creation. In His saying:( .. .H e k n ow s w ha t h a p p en s t o t h em (H i s cr ea t u r es) i n t h i s w o r l d , a n d

w h a t w i l l h a p p en t o t h em i n t h e H e r ea f t er . . .) is an affirmation of theperfection of His knowledge with respect to every single thing, past or present. In


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His saying:( .. .A n d t h ey w i l l n e v er com pa ss a n y t h i n g o f H i s K n ow l ed g eex cep t t h a t w h i c h H e w i l l s .. .) is an explanation of the creations need of Himand an affirmation of His lack of need of them. In His saying:( . . .H i s K u r seeex t e nd s o v er t h e hea v en s and t h e ea r t h . .. ) is the affirmation of His Kurseeand also an affirmation of the perfection of His greatness and His magnificence

and how the creation is belittled in relation to Him. In His saying:( . .. a n d H ef eel s n o f a t i g u e i n g u a r d i n g a n d p r eser v i n g t h em ...) is a denial ofincapacity and tiredness for Him - Free is He from all imperfections. And in Hissaying: (...And H e i s t h e M o st H i g h , t h e M o st G r ea t . ) is the affirmation ofHis transcendence and greatness - Free is He from all imperfections.


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Part 15: Combining Between His Uluww(Transcendence) and Qurb (Nearness) And His

Azaliyyah (Eternal Without Beginning) and Abadiyyah

(Eternal Without End)Text:

And H i s, t h e Su b l i m es sa y i n g , H e i s a l - Aw w a l a n d a l - A a a k h i r a n d

a d h -D a a h i r a n d a l - B a a t i n . A n d H e h a s k n ow l ed g e o f ev er y t h i n g [ Soo r ah a l -H adeed 57: 3 ]

Explanation:

His saying, (H e i s a l -A w w a l a n d a l -A a k h i r ), to the end of the verse: Thisnoble verse was explained by the Prophet (sallallaahu alaihi wasallam) in thehadeeth that is reported by Muslim, that he (sallallaahu alaihi wasallam said, O

Allaah, You are al-Awwal (The First), so there is nothing before you. And You areal-Aakhir (the Last), so there is nothing after you. And you are adh-Dhaahir (The

Most High), so there is nothing above you. And you are al-Baatin (the Nearest), sothere is nothing nearer than You.

So the Prophet (sallallaahu alahi wasallam) explained these four Names with thisconcise and clear tafseer. And in these blessed Names is His, the Sublimes,complete encompassment (of whatever is besides Him) from every single aspect.

So in the name, al-Awwal, and also al-Aakhir is his encompassment in terms oftime, and His Name, adh-Dhaahir, and al-Baatin is his encompassment (of what is

besides Him) in terms of place. Imaam Ibn al-Qayyim (rahimahullaah) said, Sothese four names are complimentary to each other. Two names for His eternity

without beginning (azaliyyah) and His eternity without end (abadiyyah), and twonames for His transcendence and nearness. So his eternity without beginning


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(awaliyyah) precedes the beginning of everything that is besides Him. And His, theSublimes, eternity without end (aakhiriyyah), remains and is established after theend of everything besides Him. Hence, His awaliyyah is actually his precedence(sabq) over every single thing, and His aakhiriyyah is His continued existence(baqaa), after every single thing. And His dhaahiriyyah, is His being above and

over every single thing. And the meaning of dhuhoor requires highness (oversomething) and hence the dhaahir of something, is whatever is above it. And hisnearness (butoon) is His complete encompassment of everything (in knowledge),in that He is closer to it than its own self, and this nearness is the generalencompassment.

And what is deduced (of evidence) from this noble verse is the affirmation of theseNoble Names from Allaah, which necessitate His encompassment of every singlething, in time, in place, in knowledge, in estimation (taqdeer) and in regulation(tadbeer). May He be exalted and sanctified in the most lofty manner.


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Part 16: Allaahs Everlasting Life, and the Names al-Hakeem and al-Khabeer

Text:

An d H i s , t h e Sub l im e s, sa y i n g :

A n d p l a ce y o u r t r u s t i n a l- H a y y , ( t h e Ev er - L i v i n g ) w ho d o es n o t d i e

[ S oo r a h F u r q a a n 2 5: 58 ] a n d H i s sa y i n g , A n d H e i s a l - H a k e em , a l -

K ha beer [ Soo r ah Saba 34 : 1]

Explanation:

(And p l a ce y o u r t r u st i n a l - H a y y , ( t h e E v er - L i v i n g ) w ho d o es n o td ie) ever, meaning, submit your affairs to Him, since tawakkul (reliance)linguistically is tafweed (to relegate, submit). It is said I trusted in so and so in myaffair, meaning I relegated it to him. And in its Shareeah usage it refers to the

dependence of the heart upon Allaah in attaining what benefits and repelling whatharms.

And relying upon Allaah is one of the forms of worship. It is obligatory, however itdoes not negate the adoption of the ways and means (in bringing about what isdesired), rather it is in agreement with these means, completely.

The attribute of Life (hayaat) has been specified here, being indicative of the factthat the Ever-Living (al-Hayy) is the one who is to be trusted in for the attainmentof the beneficial things. And there is no eternal life except for Allaah, the Sublime.

As for the life of those that is cut off and which ends, then when they die, those

who relied upon them will be lost.


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So the point of evidence in this noble verse is that it contains the affirmation ofperfect life for Allaah, the Sublime, and a negation of death from Him. And the

verse also contains a combination of affirmation [perfect life] and negation [death]concerning the Attributes of Allaah, the Most High.

And His saying, (An d H e i s a l -H a k eem) has two meanings. The first ofwhich is that he is the Judge (Haakim) between His creation, by way of Hiscommand that relates to the creation (al-amr al-kawnee) and His command thatrelates to the Shareeah (al-amr ash-sharee), in both this life and Hereafter.

The second meaning is that He is the one who is decisive, precise, exact, whoperfects matters. And it is taken from hikmah which is to put something in itsproper place. Hence, He, the Sublime, is the Judge (Haakim) between Hisservants, who has hikmah in both his creation (i.e. His act of creation) and Hiscommand (both kawnee and sharee). He did not create anything with no purpose,out of mere play, and nor did He command anything except that which is pure

benefit, goodness.

(a l - Khabee r ) is derived from khibrah, and this means to comprehend andencompass the inner realities and outward realities of things. It is said, khabartuash-shay (I attained proper knowledge of something) when I came to know itupon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaningthe one who has encompassed the innermost, and the hidden realities of things,and the outward realities of things.

And the point of evidence in this verse is that it contains affirmation of two Namesfrom amongst His Names, the Sublime, and they are al-Hakeem and al-

Khabeer, and they both comprise two attributes from amongst His Attributes, andthey are al-hikmah and al-khibrah.


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Part 17: Allaahs Encompassing All of His CreationWith His Knowledge

Text:

He k n ow s t h a t w h i c h g o es i n t o t h e ea r t h a n d t h a t w h i c h com es f o r t hf r om i t , a n d t h a t w h i ch d e scen d f r om t h e h ea v en a n d t h a t w h i c ha s cend s t o i t . [ Saba ' 34 :2 ] And w i t h H im a r e t h e k ey s o f t h e Gha i b( a l l t h a t i s h i d d en ) , n o n e k n ow s t h em b u t H e. A n d H e k n ow s w h a t ev ert h er e i s i n ( o r o n ) th e ea r t h a n d i n t h e sea ; n o t a l ea f f a l l s , b u t h e

k n ow s i t . Th er e i s n o t a g r a i n i n t h e d a r k n e ss o f t h e ea r t h n o ra n y t h i n g f r e sh o r d r y , b u t i s w r i t t en i n a Cl ea r Reco r d . [ A l - A n 'am6 : 59 ] , An d H i s sa y i n g , And n o f em a l e conc ei v e s o r g i v e s b i r t h , bu tw i t h Hi s K now l ed g e [ F a t i r 3 5: 11] , An d H i s sa y i n g , T h a t y o u m ayk n ow t h a t A l l h h a s p ow er o v er a l l t h i n g s, a n d t h a t A l l h su r r o u n d s( com p r eh en d s ) a l l t h i n g s i n (H i s) K now l ed g e

An d H i s sa y i n g , [ A t - T a l a q 65 : 12 ] , Ver i l y , A l l h i s t h e A l l - P r o v i d e r ,Ow ne r o f Power , t h e M ost St r o n g [ A d h -D ha r i y a t 5 1: 58 ]


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Explanation:

(H e kn ow s t ha t w h i c h goes i n t o t h e ea r t h)meaning, whatever enters itof the rain, seeds, treasures and the dead, and other than that, (and t h a tw h i c h com es f o r t h f r om i t) meaning, from the earth or plants, minerals andother than that, (an d t h a t w h i c h desc end f r om t he heaven), meaning,of rain and the Angels and other than that, (an d t h a t w h i c h a s cen d s t oi t), meaning that which ascends to the sky, such as the Angels and the actions[of the servants] and other than that.

And the point of evidence from this noble verse is that it contains the affirmationof the knowledge of Allaah, the Sublime, that encompasses every single thing.

And His saying, (And w i t h H im a r e t h e k ey s o f t h e Gha i b) , meaningwith Allaah alone are the treasures of the unseen, (none k n ow s t h em bu t

H e) so whoever claimed knowledge of anything from that, then he has

disbelieved, and the explanation of mafaateeh ul-ghaib (keys of the Unseen) hasbeen reported in the hadeeth related by Ibn `Umar, as occurs in the two Saheehs,from him that the Prophet (sallalaahu alaihi wasallam) said, The keys of theUnseen are five (in number), none knows them but Allaah, then he recited the

verse, Verily, Allh! With Him (Alone) is the knowledge of the Hour, He sendsdown the rain, and knows that which is in the wombs. No person knows what he

will earn tomorrow, and no person knows in what land he will die. [Luqman31:34].

(And H e k n ow s w ha t e v er t h er e i s i n ( o r o n ) t h e ea r t h) , meaning of

dry inhabited land, and the uninhabited desert, and the plants and the beasts andother than that, (an d i n t h e sea) meaning, He knows what it contains ofliving things (fish) and stones and other than that, (n o t a l ea f f a l l s)I,meaning from the trees of the land and (within) the sea and other than that,(bu t he kn ow s i t), meaning He knows of it and the time of its falling and its(falling) place, (The r e i s no t a g r a i n i n t h e da r k n ess o f t h e ea r t h ),meaning, that there is no seed in any of the dark places, or deep in the earth,(n o r a n y t h i n g f r esh o r d r y) from amongst all the existing things, both ingeneral and in specific, (bu t i s w r i t t e n i n a Cl ea r Reco r d ) , meaning thatnone of that occurs except that it is written in the Preserved Tablet.

And the angle of (extracting) the evidence from this verse is that it containsaffirmation that none knows the unseen except Allaah, and that His knowledgeencompasses every single thing, and it also contains an affirmation of al-Qadar(the decree) and al-Kitaabah (the writing) in the Preserved Tablet.

(An d no f ema l e conc ei v e s o r g i v e s b i r t h , bu t w i t h H i s K now l edge)meaning, that no conception or giving of birth occurs except that Allaah knows it,so nothing is outside of his knowledge and regulation, control. So He, the Sublime,knows on what day the female will conceive and on what day she will give birth andthe type of what she has conceived, is it male or female.


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(Tha t y o u m ay k n ow t h a t A l l h h a s p ow er o v er a l l t h i n g s) the laam(li-talamoo) is connected to His saying, the Most High (in what occurs prior to itin the verse),

He created the seven heavens and of the earth a similar number

Meaning that He did that (created the seven heavens and the seven earths) so thatyou may know the perfection of His power, (and t h a t A l l h su r r o u n d s( com p r eh en d s ) a l l t h i n g s i n (H i s) K now l ed g e) meaning, that you cometo know that His knowledge encompasses every thing, and that nothing fallsoutside of His knowledge, whatever that may be, and the word knowledge(ilman) in the verse occurs in the accusative sense, in specification, or in verbalnoun (form), because ahaata is with the meaning of knowledge.

And the point of evidence from the two verses is that they both contain anaffirmation of the knowledge of Allaah that encompasses every single thing, and an

affirmation of His qudrah (power) over every single thing.

And His saying, (Ve r i l y , A l l h i s t h e A l l - P r o v i d e r), meaning that there isno provider other than Him who provides for his creation, and who brings about(by His actions) that which brings them benefit, for He is abundant in (His)granting of provision, and vast with respect to it, so do not (therefore) worshipother than Him, (Ow ne r o f Pow er ), meaning the owner of complete power(quwwah), which cannot be overtaken by any weakness, (th e M ost S t r on g),meaning, far reaching in power (quwwah), and ability (qudrah) in their extremes,so no difficulty or burden befalls Him in His actions. And the meaning of al-Mataanah is severe firmness and strength.


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Part 18: Affirmation of Hearing and Sight for Allaah

Text:

And H i s, t h e M ost H i g h s sa y i n g , T h er e i s n o t h i n g l i k e H im , a n d H e i st h e A l l -H ea r er , A l l Seer [ Shoo r aa 42 : 11] , and H i s sa y i n g , Ve r i l y ,h ow ex cel l en t i s t h e t ea c h i n g w h i c h H e (A l l h ) g i v es y ou ! T r u l y , A l l h

i s Ever A l l H ea r er , A l l Seer [ An -N i s a 4 :58 ]


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Explanation:

( T h er e i s n o t h i n g l i k e H im ), the beginning of the verse is His, the MostHighs saying:

The Creator of the heavens and the earth. He has made for you matesfrom yourselves, and for the cattle (also) mates(Shooraa 42:11)

The Imaam Ibn Katheer said in his tafseer, Meaning, that there is nothing like theCreator of all things in pairs, because He is the unique, the self-subsisting (as-samad) one besides whom there is no equal.

( a n d H e i s t h e A l l -H ea r er ), the one who hears all sounds, (A l l Seer ), theone who sees all things, and nothing in the heaven or the earth is hidden to Him.Imaam ash-Shawkaanee said in his tafseer, Whoever understood this verse as ittruly should be understood and reflected upon it as it should be reflected upon,then with respect to the differing of those who differed concerning the Attributes(of Allaah), he will traverse upon a clear and manifest way, and he will increase ininsight when he reflects upon the meaning of His saying, And He is the All-Hearer, the All-Seer. For this affirmation (in this verse) that occurs after thatnegation of any likeness, equal to him comprises sure certainty, healing of thechests, and delight of the hearts. Therefore, give this illuminating proof and strongevidence its true estimation O seeker of the truth, for you will shatter manyinnovations and you will destroy many heads of innovation and you will compelthe highest factions amongst the philosophers by way of it. Especially when youadd to it, the saying of Allaah, the Most High, And they do not encompassHim in knowledge (Baqarah 2:110).

And His saying, ( Ve r i l y , how ex c el l e n t), before it is His saying,

Verily! Allh commands that you should render back the trusts tothose, to whom they are due; and that when you judge between men,you judge with justice

niim is amongst the words (used for) praise, and maa, it is an unknown,indefinite (thing) that has been described, as if it is being said, What an excellent

thing He teaches you, and it has been said that the maa is a relative pronoun,meaning, what an excellent thing, that which He teaches you. And His saying,(i s t h e t ea c h i n g w h i ch H e (A l l h ) g i v e s y ou), meaning, that Hecommands you with, of fulfilling the trusts and judging with justice between thepeople. And His saying, (T r u l y , A l l h i s Ever A l l H ea r er , A l l Seer ) ,meaning that He, the Sublime, hears what you say, and sees what you do.

The point of evidence from these two noble verses is that they contain anaffirmation of hearing and seeing for Allaah. And in the first verse there is anegation of any likeness to the created things. Therefore, in what He has describedand named Himself with there is a combination between negation and affirmation.


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Part 19: Affirmation the Will (Masheeah, Iraadah) forAllaah

Text:

I t w a s b et t e r f o r y o u t o sa y , w hen y o u en t er ed y o u r g a r d en : 'T h a tw h i c h A l l h w i l l s ( w i l l c om e t o p a ss) ! Th er e i s n o p ow er b u t w i t hA l l h ' . [ A l - K ah f 18 : 39 ] I f A l l h had w i l l e d , t h e y w ou l d no t hav ef o u g h t a g a i n st o n e a n o t h e r , b u t A l l h d o es w ha t H e l i k es . [ A l - Ba q a r a h 2 : 2 53 ] L aw f u l t o y o u ( f o r f o o d ) a r e a l l t h e b ea st s o f ca t t l e

ex cep t t h a t w h i c h w i l l b e a n n o u n c ed t o y o u ( h er ei n ) , g am e (a l so )b e i n g u n l a w f u l w h e n y o u a s s um e I h r m f o r H a j j o r ' Um r a h( p i l g r im a g e) . Ver i l y , A l l h c om m and s t h a t w h i c h H e w i l l s . [ A l - M a ' i d ah 5 :1] An d w hom soeve r A l l h w i l l s t o gu i d e, H e opens h i sb r ea st t o I sl m , a n d w hom soev er H e w i l l s t o sen d a st r a y , H e m ak e sh i s b r ea s t cons t r i c t ed an d c l o sed , a s i f he i s cl im b i n g u p t o t h e sk y .[ A l - A n ' am 6 : 12 5]


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Explanation:

His saying, (I t w a s b et t er f o r y o u t o sa y , w hen y o u en t er ed y o u rga r den), meaning, why did you not, when you entered your garden, ( [ say ] ' Th a t w h i c h A l l h w i l l s ( w i l l c om e

aqeedah wasit- fawzhan

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