الخميس، 25 نوفمبر 2010

Explanation of ayat al-kursi تفسير آية الكرس



Shaikh Mohammed Saleh Alothaimeen


Explanation of ayat al-kursi تفسير آية الكرسي





تفسير آية الكرسي 

Explanation of ayat al-kursi


بسم الله الرحمن الرحيم
إن الحمد لله نحمده ونستعين به ونستغفره ؛ ونعوذ 

بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله فلا 

مضل له ، ومن يضلل فلا هادي له ، وأشهد أن لا إله 

إلا الله وحده لا شريك له . وأشهد ان محمدا عبده 

ورسوله صلى الله عليه وعلى آله وصحبه  وسلم  .

All Praise is due of Allah . We praise Him, and seek His help and forgiveness. We seek refuge in Allah, Most high, from the evils of our own selves and from our wicked deeds. Whomever Allah guides cannot be misguided, and whomever he leads astray cannot be guided. I testify that there is no true God worthy of being worshipped expect Allah, alone, without partner or associate. I further testify that Muhammad is His slave and Messangerصلى الله عليه وسلم  . (1) May Allah’s salaah and salaam.



Also be granted to the Prophet’s pure family and to all of his noble companions.

)يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

(آل عمران:102)
 
O you who believe! Fear Allah [by doing all that he ordered and abstaining from all that He forbade] as He should be feared [obey Him, be thankful to Him, and remember Him always ] and die not to expect in a state of Islam .[Qur’’aan, Soorat Aal _` Imran (3:102) ]

)يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ 

وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيراً وَنِسَاءً وَاتَّقُوا

اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيباً) 

(النساء:1)




O mankind ! Be dutiful to your Raab2 [Allah] who created you from a single person [Adam] and fro him [Adam ] he created his wife [Eve], and from them both He created many men and women. And fear Allah through Whom you demand your mutual [rights] and [do not cut the relations of] the wombs [kind ship]. Surely , Allah is ever an All-watcher over you. [Qur’aan, Soorat An- Nisaa’ (4:1) ].

)يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً * يُصْلِحْ 

لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ

وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً)

(الأحزاب:70-71)

 
O you who is believe ! keep your duty to Allah and fear Him, and speak [always ] the truth. He will direct your to do righteous good deeds and will forgive yor sins. And whosoever obeys Allah and His Messenger has indeed achieved














2Rabb: Allah is Ar-Rabb . He is the One aWho gave all things the power to grow, to move and to change, to Whom belongs the Creation and Commandment ; the Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides for and Sustains all that exits.
a great success . [ Qur’aan Soorat Al-Ahzaab (33:70-71)].
أما بعد /
فإن أصدق الحديث كلام  الله تعالى ، وخير الهدي هدي

محمد صلي الله عليه وعلى آله وصحبه وسلم ، وشر

الأمور محدثاتها ، وكل محدثة بدعة وكل بدعة

ضلالة ، وكل ضلالة في النار .
To proceed:

The most truthful speech is that of Allah’s Book [the Qur’aan] and that the best of guidance is that of Muhammad (صلى الله عليه وسلم) , The worst of evils are the muhdathaat ( newly-invented matters [ in the deen]3 , and every innovated matter (in the deen) is a  bid ‘ah; every bida’ah is a dalaalah (misguidance ), and every dalaalah is the Fire of Hell.




3 Deen : The practical and doctrinal aspects of den are more comprehensive that the Western concept of religion. The deen of Islam is the way of life prescribed by Allah


INTRODUCTION

Know, O Muslims , may Allah bestow upon us from His Mercy, that knowledge is the basis for the understanding and application of Islamic principles and law . This is in accordance with the saying of Allah, the Exalted:

)فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلَّا اللَّهُ )  (محمد: من الآية19)

So know [O! Muhammad (صلى الله عليه 

وسلم)] that la ilaaha illallah [none has the right to be worshiped but Allah]

. [Quar’aan , Soorat Muhammad (47:19) ].

In a related contest, the Prophet (صلى الله عليه وسلم) affirmed that

وقال النبي صلى الله عليه وسلم 

: ( من يرد الله به خيرا يفقهه في الدين وغنما العلم بالتعلم )

“He upon whom Allah intends goodness, He confers upon him a true understanding and keen insight into the deen” and [in the narration by Imam Al-Bukhaari],         he (صلى الله عليه وسلم) said : Truly knowledge is attained by learning" 4



 4 Reported by Al-Bukahaari in his Saheeh ( Arabic/English), vol. 2, p. 59, and by Muslim in his Saheeh (English  Translation), vol. 2 , no. 2258 .






Imam Al- Bukhaari  ( رحمه الله  ) commented: “o Allah stated that one should acquire knowledge first, and scholars are the inheritors of the Prophets (i.e. they inherit knowledge )” He added : “ It essential to know  a thing first before saying or action upon it.”5


Imam ibnul Qayyin (رحمه الله ) said: “ The salaf did not generalize the name “figh” except on the knowledge which is associated with action .” He further added : “al-ilm imaamul-amal ( Knowledge is the Imam of actions) and its leader, and al – amal is adherent to knowledge and is led by it . Every action which is not led by knowledge is of no benefit for the one who initiates it. On the contrary , it inflicts harm upon him , just as some of the salaf said “Whoever worship Allah without knowledge,  the mischief he cause is more than the goodness he may bring about” He also stressed that : “Deeds vary with respect to their acceptance or rejection respectively depending upon adherence or opposition to knowledge. Action which is in accordance with “ilm is an approved thing, and what opposes al-‘ilm is repudiated.










5See Saheeh Al-Bukhaari ( Arabic/ English ), vol. 2, chapter 11, p. 59.

Knowledge , therefore, is the , is measure and is the test. Allah (تعالى) said :

)الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً وَهُوَ الْعَزِيزُ الْغَفُورُ

(الملك:2)
[Blessed be Allah ] Who has created death the He may test you as to which of you is best in deeds, and He is al’-Azeez [ who subdues everything by his Might; the Mighty in His Revenge; the Unapproachable, none will prevail against Him; none is like unto him ], al-Ghafoor
[The One who is Oft-Forgiving ] [Qura’aan, Soorat Al-Mulk (67:2) ].


Al- Fudail bin Iyaad (رحمه الله ) explained that , “ The best of deeds are those which are done with sincerity
[ seeking Allah’s Face] and are upright” They said , “ what is considered sincere and right of the deeds?  He replied , “ Deeds which are sincere but not correct are not accepted, and if they are correct but not sincere tehn they are also not accepted, utill they are sincere and right. In order to be sincere, they must be done for Allah alone and for them to be correct, they must comply with the [authentic] sunnah. Indeed Allah, Most High, says:



) فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً)(الكهف: من الآية110)

Who ever  hopes for the meeting of his Rabb let him work righteousness and associate none as a partner in the worship of his Rabb  [ Allah ].
[Qur'aan Soorat Al-Kahf (18:110)]

The door will not be able to act in a way which comprises both qualities (sincerely and rightness)
expect by the way ok knowledge . For if he does not know what the Messenger (صلي الله عليه وسلم) brought , he will not be able to follow him in the straight way. On the other hand, if he does not know of the One who deserves to worshipped alone [Allah], he will be unable to seek Him solely"(6)

In the absolute sense , what is meant by al-'ilm (knowledge) is the Islamic knowledge, based upon kitaabullaah [the Book of Allah, the Qur'aan ], and he authentic sunnah is accordance with the understanding and methodology (manhaj)








 

6 Imam Ibnul Qayyain in his book Muftaah Daarus Sa'aadah [al-Khober, Saudi Arabia : Daar Ibn'Affaan (1st.ed;checked by Shaykh ' Ali Hassan 'Abdul Hameed al-Halabi al-Athari), 1416/1966 ], vol. 1 pp. 301-303.

Of as-salaf as saalih  ( ر حمهم الله) . Shaykh 'Abdul 'Azeez bin Baaz ( hafithahullah: May Allah preserve him) explained : "When generalized, al-'ilm, pertains to the intended knowledge in the Book os Allah and the sunnah of His Messenger (صلي الله عليه وسلم ) . It is knowledge of Allah, His Manes are Attributes, knowledge of His rights over His creation. And what He (سبحانه وتعالى ) (subhannahu wata' aala: Far is He removed from every imperfection, the Most High) has prescribed for them. And it is the detailed knowledge of the path that leads of Allah knowledge of the path that leads of Allah ; knowledge of the purpose of our creation ,  and the final outcome, in the Hereafter, which the 'ibaad7(





7 ' Ibaad (sing.'abd, lit. "slave"). When generalized, 'ibaad includes the believers and non-belivers, the righteous and the wicked. This is the universal kind of 'ubodiyyah  (slavery) pertaining to the ruboobiyyah if Allah (He is the Rabb of the all exits). Accordingly, it is the submission to the what Allah gas commanded and decreed in the creation, and this kind of submission is common to all creation, none is able to escape it . Allah
تعا لى  (the Most High ) said :

)إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْداً

(مريم:93) 
 
There is none in the heavens and the earth will come to ar-Rahman [ The One Whose Mercy encompasses everthing (Allah) ] on the Say or Resurrection as submissive salves.[Qura'aan, Soorat Maryam (19:93)

Will ultimately wind up in…. It is of the duty of taalib
al-'ilm ( the student seeking knowledge ) to understand and study the deen, to learn and reflect upon what Allah has prescribed, to know the authentic salafi "aqeedah which the Prophet (صلي الله عليه وسلم ) was upon, his companions, and their followers in righteousness …." 8

The greatest, most excellent "and most honorable knowledge is that of Allah , Most High, His



 The second kind of 'unboodiyyah comprised the general obedience to Allah. It is specific to those who comply to sharee'ah of Allah ( عز وجل) He  ( سبحانه وتعالى   ) says:
 
)وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلاماً) (الفرقان:63)
And the believing slaves of ar- Rahmaan are whose who walk on the earth in humility and sedateness. [Quraa'n, Soorat Al- Furqaan (25:63)].

The unboodiyyah of the Messengers ( 'alahimus-salaam: May Allah protect them fromall kinds of evil ) is the very special slavery to Allah , Most High. None can complete with the Messengers, degree of unbondiyyah to Allah.

Bin Baaz , Shaykh 'Abdul 'Azeez Al-'ilm Wa Akhalaaqu Ahlihi [ Riyadh , Saudi Arabia: a special print compiled by Dr. Mohammad S. Ash-Way'ir, 2d.ed. 1409/1988], pp. 302,315. This important treatise was rendered into English by Br. 'Ahmar ibn Muhammad Iqbal and entitled knowledge [Birmingham, UK: Al-Hidaayah Publishing & Distribution 1995].


Names, Attributes, and Actions, the knowledge if His deen and of His Messenger (صلي الله عليه وسلم) with love magnification, being pleased with it all."9

The ranks of people with respect to his knowledge varies  to a great extent ."Some people know of Allah by virtue of His Generosity, bounties, and Favors, other know of Him through His Forgiveness, Clemency, and Pardoning, others through His Knowledge and Wisdom, other recognize Him by His Might and Majesty, other by His Mercy, Goodness, Kindness, and Courtesy, others by His Subduing and Sovereignty, and others by the fact that He answers their supplications, and fulfills their needs, and relieves their grief.

The one who is most comprehensive in his knowledge of Alllah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of effects and imperfections; qualified with every beautiful Name and every perfect Attribute











9 Ibnul Qayyin. See Ftn.6 vol.1 pp. 291-292.



Doer of what He intends (wills); Above everything [istawaa (ascended ) upon the 'arsh above the seven heavens] abd with everythin with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah) 10 and universal (kawniyyah)11 words. He is Greater than everything, and He is the Most Beautiful, the Most Merciful, All-Able, the All-Wise.

Allah ,  Most High , sent down the Qur'aan in order to inform His 'ibaad about Himself, so that they



 10 Deeniyyah: Pertrains to Allah's sharee'ah ( commands and Prohibitions of the Islamic Code). It is also know as al-iraadah as –shar'iyyah ( Allah's legislative will).

11 Kawniyyah: Relates to Allah's Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occour. None is able to escape Allah's universal decree.




Know of Him, of the way that leads to Him and of the status of travelers to Him after their arrival.

One of the great suwar [ plural of soorah ( chapter)] of the Qur'aan that was revealed to Prophet Muhammad (صلي الله عليه وسلم) is soorat al-baqarah ( The second soorah of the Qur'aan). In it an aayah (verse) in which Allah, the Exalted, Speaks about Himself an His Attributes. This aayah is aayatul -kursi, which is highly distinguished because:

(1) The Prophet (صلي الله عليه وسلم) described as the greatest aayah in the Qur'aan.

(2) In it the Most Great Name of Allah (ismullaahi
al-'atham ) is mentioned .

(3) It protects form the shayaateen ( sing.shay-taan). 13



Imam ibnul Qayyin in his book Al-Fawaa'id [Dammam , Saudi Arabia : Daar ibnul Jawzee (checked and reformatted by Shaykh 'Ali Hassan 'Abdul Hameed ),
1417/1996 ] p.369

As in 
the authentic and famous hedeeth reporting the encounter of Abu Hurayrah   ( رضي الله عنه ) with the one of the shayateen. See Ftn. 25.




(4) The believer who is recites it following an obligatory salaah is under the Care and Protection of Allah until the commencement of the next prayer. 14

(5) The one who recites it after each of the obligatory prayers, then death will be the only thing [ i.e barrier ] preventing his from entering al-Jannah" 15



14 At-Tabaraani reported that the Prophet
 صلي الله عليه وسلم) said: "The one who recites aayatul Kursi after the conclusion of an obligatory prayer, he is under the Care of Allah
(تعا لى) until the next prayer commences" See At- Tabaraani's collections At Targheeb wat Tarheeb (2:435). Al Haafith Al-Munthiri said , " Alt-Tabaraani reported it with a good chain of narration " Al- Haythami stated the same concludion ( Majama' Az-Zawaa'id 10:109).

This haddeeth is reported by At-Tabarabi , ibn as – Sunni, ibn Hibbaan, abd others. Ibn Hibbaan it as saheeh in his book As-Sallat. Al-Hathami said : "At-Tabaraani reported it in Al-Kabeer and Al-Awsat wit different narrations, one of them is good" Al-Haafith iben Hajar said , Its isnaad is saheeh … and ibnul Jawazee was inattentive when he reported it in his Mawdoo'aat (fabricated collection of ahaadeeth)." Shaykh Al-Albaani authenticated it in As-Silsilah As Saheehah (vol 2 no . 972) and said :"ibn Khatheer declared it as saheeh isn his tafseer (exegesis)." He noted that Shaykh-ul-Islam ibn Tayameeyah's classification of this hadeeth as weak, as in his Fataawaa ( 22:508), "Appears to be made at the stage when he was beginning to


Shaykh-ul-Islam ibn Tayemeeyah   ( رحمه الله)said " There is no single aayah in the Qur'aan which includes that which is comprised in aayahtul-kursi." 16

Because of the great importance of this aayah , I have decided, after making istikhaarah 17 to



Seek knowledge . In fact, his student Imam ibnul Qyyim related that (ibn Taymeeyah ) was reported to have said , I never relinquished [to recite ] it after each [obligatory ] salaat." After detailing the various reports regarding this hadeeth, ibnul Qayyim commented, " It has its basis and it is not mawdoo' ( fabricated)." [See ibnul Wayyim's Zaadul Ma'aad ( Beirut , Lebanon: Muassastur – Risaalah (checked by Shu'ayeb and AbdulQaadir al-Arna'oot ), 2d. ed 1418 / 1997) ], pp. 293-294.
16 Majmooi' Al-Fataawaa, vol.17 p. 130 .
17 Iskhaarah: The special payer composed of two rak'ahs followed by a specific du'aa 9supplication) seeking Allah's Guidanve. The English meaning of this Prophetic du 'aa is : "
O my ilaah (Allah )! I ask your Guidance due to Your Knowledge and appeal to you to help me [ give me power ] due to your Ability , and ask you form Your Great Favor, for you are Able I am not . you knowand I do not know , and You know all hidden matters. O Alllah ! If you know that this is matter [and you name it] is good for me in my deen [ Islam ] my livelihood . the agter math of my matter [also said: for my life in the Here after], its shor term, or its long term , them decree for me, make it easy for me , and bestow blessing for me in it ; and if you know that this matter [and


introduce the English – speaking Muslim communities ties to the salaf's  tasfeer of the Words of Allah in this nobel aayah. In this regard, I found that an excellent summarized explanation of its meaning by Shayakh Muhammad ibn "Uthayneen (may Allah protect Him) was published by Daar ibnul-Jawzi in Dammam, Kingdom of Saudi Arabia . I chose it because of the many major points of benefit it contains. Many other related beneficial points from the Shayakh's discussions I the other books or treatises 18 and from other discussions by the great salafi scholars are introduced.



You name it] is bad for me in my deen, my livelihood, the aftermath of my matter, its short term, and its long term, then keep it away for me, and turn me away from it, and decree for me the good where ever it is, and then content me with it." A detailed reference on this great act of worship is found in The Three Abandoned Prayers by ' Adnaan Aal 'Ar'uoor; It may me obtained from The call to Islam Da'wah Center at 318 Hoe Street, Walthmstow, London , E17 9PX, UK.

18 It is of paramount importance that the seekers of knowledge should try their best to review the scholarly works of the trusted salafi ' ulmaa' . This helps to clarify what is generalized or not entirely clear in some of their statements. In addition it brings out points of benefit which otherwise may be missed . unlike so-called "scholars" whose books are filled with mystic terminology whose explanation, in the best cases, may contain truth and


I ask Allah , Most High, to make this effort sincerely for His Majestic Face, and that He grant the best reward to its author and the salafi scholars, and that He grants us a share of the reward for it, and that He makes it a benefit for all Muslims.


The slave of Allah, Salesh As – Saleh.


















Falsehood, the 'ulamaa' who follow the path of as-salafus-saalih do not intend confusion for ummah. However they are human and may say and (or ) write certain things which may need clarification or some detail. Often such clarifications and (or) details are present in other parts of their works and therefore should not be overlooked. It is also relevant that those working on translating the works of the salafi scholars give this issue the consideration it deserves. And Allah knows the best.






(1) (Salllahllaahu `alayhi wasallam): The salaah and salaam of Allah be upon His Prophet Muhammad. The Salaah of Allah upon Prophet Mohammad is His Praise of the Prophet before the angle who are close to (but below)
Allah, the Most High , who istawaa (ascended) upon His `aras (Throne), which is above the seven heavens, in a
manner that suits His Majesty.The angels also praise the Prophet (صلى الله عليه وسلم). The Salaam is Allah’s safeguarding of the Prophet (صلى الله عليه وسلم) from deficiencies and any kind of evil, and the  Protection of the Message with which he was entrusted.
When the Muslim says (sallallaahu `alayahi wasallam), he invokes Allah to grand His Praise and security to Prophet Mohammad and the protections of the Message of Islam which was revealed to him (صلى الله عليه وسلم) [ See Ibnul Wayyim’s  Jalaa’ul Afgaam fee Fadlis –Salaati-wa-Salaam `alaa Muhammadin Khariril Anaam, [ Dmascus, Syria : Daar ibn Kartheer , and Al-Madeenah, Saudi Arabia : Daar at-Turaath, 1408/1988] p. 128.

*.*.*.*.*.*.*.*.*.*.*.*.* 

The Words of Allah in Aayatul Kursi

And the Translation of Their Meanings,

)اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلا يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ) (البقرة:255)

Allah (لا إله إلا هو) [none has the right to be worshipped but He], the Ever Living, the One Who sustains and protects all that exists Neither slumber, not sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Pemission? He knows what happens to them [His creatures] in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which he wills. His kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, above everything, the Most Great.






*.*.*.*.*.*.*.*.*.*.*.*.* 
Trfseer Aayatul Kursi

By
Shaykh Muhammad ibn Saalih Al-' Uthaymeen

Prelude

All Praise is due to Allah, the Rabb of Al-aalameen (creation). I supplicate Allah to have His salaah and salam upon our Prophet Muhammad, his house hold, and all of his companions.
To proceed:
This [treatise] is the tafseer of aayatul kursi [Qur'aan, Soorat Al-Baqarah (2:255)] presented together with poins of benefit deduced form it in the course of establishing its explanation.
We ask Allah (تعا لى) to make us benefit form the knowledge which He bestowed upon us , certainly He is Al-Jawaad ( the One who grants generously and loves generosity ), Al – Kareem ( the One who is Bountiful and Gracious, and loves graciousness),
Al- Barr, Ar-Raheem (the One Who is Most Merciful).

al-Barr: The One who is Mist Subtle, kind and Courteous, and generous; the One Who is ample in goodness and beneficence ; Who gives manifold increase of increase of reward to the righteous, and Who overlooks many of the faults to the wrong –doers with gracious forgiveness whoever brings a good deed he (  ) decrees for him only he recompensed of the like thereof , and they will not be wronged . If somebody intends to do a good deed and he does not do it, then Allah , al- Barr, will write for him a gull good deed in his account with Him; and if he intends to do a bad deed and he does not do it, the Allah will write a full good deed in his account with Him. He lives piety towards Him, goodness, justice, righteousness, honesty truthfulness, benevolent regard or conduct to parents and others, as well as every incumbent duty.
 [ In the Name of Allah(2),ar-Rahmaan (3) ar-Raheem (4) --- I begin to write : ] (5)




2 Allah is the 'alam ( identifying name or title ) of the majestic, sole , and true God . this noun which is the name of Allah applies to none other than Him. He , Most Majestic and High , has other names all of which follow on form His name  Allah . the meaning of the name "Allah" is the ma'looh ( that which is worshipped out of love , magnification, deification, and lunging ) [ See Shaykh Muhammad ibn 'Uthaymeen's Sharhul 'Aqeedah
Al- Waasityyah ( Dammam KSA: Daar ibnul Jawazi 2d.ed.1415/1994), p. 38, and Sharh Lum' at Al-Bukhaati (checked by Ashraf Maqsood ), 1412/1992], p. 29

3 ar- Rahmaan ( The One Who is Most Merciful): This is one of Allah's particular names and which denote the attribute of very great and extensive mercy which exists with Him. [ See ibnul Qayyim's Badaai ' Al- Fawaa'id ( Beirut , Lebanon: Daarul Khayr , Ist.ed. 1414/1994), vol.1,pp.23-24, abd ibn 'Uthaymeen's Sharhul ' Aqeedah Al- Waasityyah, ibid .

4 ar-Raheem ( The One Who Bestows Mercy): This name denotes that the attribute is retaliated to marhoom (i.e.the one whom Allah chooses to receive His Rahmah ( Marcy). So, the difference between ar-Rahmaan and ar-Raheem is that in the case of the former, ar-Rahmah is His attribute, and in the latter, ar-Rahmah is His act, meaning that He is the One Who bestows ar-Rahmah upon others. So,when both names comes together [i.e.ar-Rahmaan , ar-Raheem],



then the meaning in this context is that Allah’s Mercy is very great and extensive, and that His Mercy reaches his creation. This is what I s meant by those who say that ar-Rahman is the Who whose Mercy encompasses every everything (general Mercy ). Since Alllah’s Mercy upon the Kaafir is a special one in this life only, then it is as if they have no mo mercy upon them because in the hereafter when they will ask Allah (عز وجل  ) to save them form the Hell and admit being wrong. Allah will deal with them with His Justice, not His Mercy, Saying:

)قَالَ اخْسَأُوا فِيهَا وَلا تُكَلِّمُونِ) (المؤمنون:108)
“ Remain you in it [Hell] with ignominy !
And speak not to Me !

[Qur’aan , Soorat Al- Mu’minoor (123:108)]

The name ar-Rahman  is applied to Allah ( عز وجل)  and may be applied two others. Allah (سبحانه وتعالى) has described His Messenger Muhammad (صلي الله عليه وسلم) as Raheem ( Soorat Al-Tawabah, 9:128) Ibn Khatheer
(رحمه الله) said: “ Some of the names of Allah  (تعالى) are restricted to Him only like the names : Allah , ar-Rahmaan, Al-Khaaliw, ar-Raaziq and so forth. Some other names, however, may be applies to other then Him.”  [See Badaai ‘ Al- Fawaa’id p.24, Sharhul ‘ Aweedah l- Waasityyah, pp. 38-39, Lum’atul I’tiwaad, p.29, Tafseer , ibn Katheer ( 1:21 ),  Sharh Thalaatht Al-usool within Shayak ibn  ‘Utaymeen’s Majmoo’ fataawaa ( Riyadh , KSA : Daar ath- Thuraya. 1st.ed 1414/ 1993 ) , vol . 6, p 11.

The  Explanation of Aayatul Kursi

( اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ )

Allah                   none has the right to be worshipped but He,

(الْحَيُّ الْقَيُّومُ )

The Ever –living, the One Who is established on His Own, Self- subsisting, by whom all things subsist.

This aayah is the greatest aayah (verse ) in the Book of Allah just as was ascertained in the response of Ubayy bin Kabin ka’b ( Abul- Munthir رضي الله عنه ) to the Prophet’s (صلي الله عليه وسلم) question when he asked him:



5 The author begins his treatise with the bamalah (بسم الله الرحمن الرحيم ) in adherence with the way of Allah in His Book and following the example of the prophet (صلي الله عليه وسلم ) who use to  begin  his letters with it . Given the aforementioned discussion of the meaning of the Names: Allah , ar- Rahman , and ar-Raheem, the meaning of the basmalah is : I begin [ in this case “ I begin to write” ] seeking the help and the blessing of each and every name of the names of Allah (تعالى) whose very great and extensive mercy is His Attribute.” [ See Lam’atul I ‘ tiqaad, p.29 ]  


“Which aayah in the Book of Allah is the greatest? He (ubayy ) replied : “ Aayatul-Kursi.” Thereupon he   (صلي الله عليه وسلم ) stuck him on his breast and said: “May knowledge give you, O Abal – Munthir!”6


That is why whoever recites it at night [before going bed] Allah will appoint a guard for him



6 The complete text in Saheeh Muslim is :
عن أبي ابن كعب قال : قال رسول الله  يا أبا المنذر أتدري أي آية من كتاب الله معك أعظم قال : قلت الله ورسوله أعلم ، قال : يا أبا المنذر أتدري أي آية من كتاب الله معك أعظم قال: قلت: ( اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ) قال : فضرب في صدرى وقال : والله ليهنك العلم أبا المنذر ) "صحيح مسلم " .

Ubaay bi ka’b ( Abdul-Mnthir) said : “ Allah’s Messengers (صلي الله عليه وسلم   ) said:  ‘ O Abai  Munthir!  Do you know the aayah form the book of Allah which, according to you, is the greatest? ‘I said: ‘O Abal-Munthi, do you know the verse from the Book of Allah which, according to you, is the greatest?’ I said: (( اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ)) Allah, none has the right to be worshipped but He, the Ever-living, the One Who is established on His Won, Self-subsisting, by whom all things subsist.’ Thereupon he struck me on my breast and said: ‘May knowledge give you joy, O Abal Munthir!”” [ See Saheeh Muslim bi-Sharh Al-Imam an-Nawawi (رحمه الله ) Beirut , Lebannot: Darr al-Ma’rifah, Ist. Ed  1414/1994], vol. 6 , no 1882, p. 334. This reference contains Saheeh Muslim with a commentary by Imam an-Nawawiرحمه الله   ].


and stay with him to protect him all night long, and no shaytaan will come near him till morning.7


 7 This came in the famous hadeeth repoted by al-Bukhaari in his Saheeh and which the Prophet (صلي الله عليه وسلم  ) assigned Bbu Harayarah   (رضي الله عنه) to be in charge of the Zakaat revenue of the month of Ramadaan . Someone started to steal to seal some of the foodstuff. When Abu Hurayarah (رضي الله عنه) took hold of him and threatened to take him to the Prophet (صلي الله عليه وسلم  ) of what happened. He said
“Indeed, he told you a lie and he will be coming again.” He told you a lie and he will be coming again.” Knowing that the Prophet (صلي الله عليه وسلم   ) watchfully. He caught him trying to steal again. He threatened him to take him to the Prophet (صلي الله عليه وسلم   ) but then released him when he complained to his great need or promised not to come again . The Prophet (صلي الله عليه وسلم   ) told Abu Hurayrah ( رضي الله عنه ), I will teach you some words with which Allah will benefit you,” I asked , “ What are they?” he replied, “ Whenever you go to bed ,

( اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ )

Till you finish the whole verse . ( If you do so ), Allah will appoint a guard for you who will stay with you and no shaytaan will come near you till morning .” Upon telling the Prophet (صلي الله عليه وسلم) of this, he said : “He really spoke the truth , although he is [absolutely] a liar. Do you know whom you?


This aayah comprises ten sentences, each of which has very great meaning. [In the beginning] Allah ( عز وجل  ) says:

(الله)

Allah

The word Allah is the title particular to the Most High that ( Essence ), meaning the name particular to Allah , the Mighty and Magnificent, Himself This title applies to none other than Allah, whether in times of jaahiliyyah ( pre-Islamic era) or times of Islam. For Allah is Rabul-‘aalameen ( The Rab of all creation)9, the Mighty and Majestic.

Were talking to , these three nights, O abu Hurayarah?”
Abu Hurayah sai, “No.” He (صلي الله عليه وسلم ) said, It was a shayataan” [See Saheeh Al-Bukahaari (Arabic / English), vol. 3, no 504] 8 The thaat is necessary qualified with all of the superlative attributes of protection.

9 The One who nurtures and sustains all the creation with His favors and blessing. He is the one who created them and He is the One who possess full and perfect sovereignty over them, He owns them he and controls their affairs as He (عز وجل) wishes and in accordance with His knowledge, Wisdom , and Justice . Being the Rabb of all.


In the construct of the sentence , the term Allah is mahatul-khabar ( the subject ) of the rest of the sentence that follows or mahatul-isnaad ( the term upon which the rest of the sentence is based). This word, the Majestic term ( الله ), is the subject (gram.) and what comes after [from the attributes to the subject] is either the predicate (gram.) or its explicative apposition.

The First Hukum (judgment regarding a thing in relation to an attribute to its subject ) in :

اللَّهُ لا إِلَهَ إِلَّا هُوَ )(البقرة: من الآية255) ) Allah, laa ilaaha illah huwa is:

 لا إِلَهَ إِلَّا هُو)  )  laa ilaaha illa huwa.

Ilaah means ma’looh, one who is worshipped out of love and magnification. None deserves this attribute except Allah, the One free of all imperfections and the Most High. All of the


Creation, He deserves , therefore , to be singled out of all worship. After all, He is the one who prepared them for that which they were created: To worship none but Him . He supported them with all of their needs, brought down for them the Revelation, and sent His Messengers to them so that they would be guided to His Path.



Aakiha (10) (gods) besides Allah which are worshipped on earth on earth or in the heavens, like the angles, do not deserve to be worshipped. They  are called aaliha but they do not deserve  the right which  Allah, Rabbul-aalameen, deserves. 11 [He said]:

)يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ * الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشاً وَالسَّمَاءَ بِنَاءً






وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقاً لَكُمْ فَلا تَجْعَلُوا لِلَّهِ أَنْدَاداً وَأَنْتُمْ تَعْلَمُونَ) (البقرة:21-22)
O mankind ! Single out your Rabb [Allah ] with all worship; He who created you and all those before you so that you may be of those who attain Taqwaa12; He who made the earth a resting place for you, and the sky as a canopy, and sent down water [rain ] from the sky brought forth therewith fruits as provision for you . Then do not set up rivals unto Allah [in worship] while you know [that He has no rival, and that He alone has the right to be worshipped].13

[Qur’aan , Soorat Al-Baqarah, 2:21-22].

The word ilaah ,( إله) “ that which is worshipped  (ma’bood),” is a noun of ( لا  ) [laa] . In this




12   Taqwaa: Seeking to take protection from Allah’s anger and punishment by doing whatever Allah commands and keeping away from whatever forbids.

13   Since He is the One Who created you and made available for you all kinds of provisions, then it is a necessary duty upon you that you should single Him out for all worship and set up no partners along with Him worship.


Construct, laa is the negative which negates( جنس ) jins 14 here , it denotes the general absolute negation of all shorts that fall under one kind. Itself being a text generalization, then ( لا إله ) laa ilaaha is a pure, clear , and comprehensive negation of all sorts. [ of false gods.]


And His   ( سبحانه وتعالى ) saying : (  إلا هو ) , which means “Except Him,” [ grammatically ] is a badal (substitute) for the omitted predict of ( لا ) which is a word understood in meaning but not stated in words, and which is necessary to complete the meaning; this word is haqq (truly and rightfully  Accordingly, the meaning by implication is :


(   لا إله إلا هو )    [ laa ilaha illah illaa huwa : None has the right to worshipped ( laa ilaha haqq) except Allah (illallah)] .15


 14 Jins : kind ,class ,comprising under it several sorts.
15 So, this omitted word haqq ( truly and rightfully) makes it clear that, although there are other confirmed deities besides Allah عز وجل.    these aaliha [gods] which are worshipped besides Allah are false gods. They posses nothing of divinity , nor do they deserve any worship. [See


This great sentence : (الله لا إله إلا هو ) allahu la ilaaha illa huwa (none has the right to be worshipped but Allah), signifies the emphatic and absolute negation of true divinity except Allah ( تعالى  ) alone .


Regarding Allah’s Saying :

( الحي القيوم )

The Ever living, al-Qayyaoum

These are two of Allah’s name which comprise the perfection of Attributes an Actions. The name (الحي) comprises the perfection of Attributes, and  ( القيوم  ) the perfection of Actions. The meaning of  (الحي  ) is the one who possess the perfect living.






Shaykh ibn ‘Uthaymeen’s Majmoo’ Fataawaa, section on Sharh Thalaathat Al-Usool ( Riyadh , Saudi Arabia : Daar ath –Thaurayya 1413)], vol. 6.p. 66. This section has been translated into English by Br. Abu Talhah Daawood ibn Ronald Burbank, and was published by Daar Al-Hadaayah, Birmingham, UK.




This is inferred form the (ال  ) 16 in   ( الحي  ) which is grammatically used to denote [amongst other things] 17 the combination of all perfection [in properties and (or) applications in the term that it accompanies (al-istighataq)].

This is also indicated in as far as existence and non-existence, and perfection and imperfection are concerned. Infect, if we consider man’s life , we find it imperfect because it originates in ‘adam ( non-existence) and ends in ‘adam. 18

It is also imperfect as far as is attributes and actions are concerned. For his hearing, sight, sayings, and actions are all imperfect. As such, man’s life is imperfect form all angles: in existence and ‘adam, and with regard to the inseparable attributes of life itself . However, with respect to Allah, ( Most Mighty and Majestic), His life is


 16   “ al” is a particle of determination and specification.

17 See Lane , E.W., Arabic-English Lexicon ( Cambridge ) England: Islamic Texts Society,1984 ) vol.1,p 74.

18  In the present world, otherwise man will end up in an eternal life in the Hereafter.


perfect, neither preceded by ‘adam  nor coming to naught. Allah, Most High says:

)وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لا يَمُوتُ )(الفرقان: من الآية58)

And put your trust and reliance and reliance upon the One who is Ever Living, who does not die.
[Qur’aan, Soorat Al-Furqaan (25:58)]

He (سبحانه وتعالى ) also said :

)كُلُّ مَنْ عَلَيْهَا فَانٍ * وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلالِ وَالْأِكْرَامِ) (الرحمن:26-27)
Whatsoever is on it ( the earth ) will perish, and the Face of Your Rabb, full of Majesty and Honor, will abide forever. [Qur’aan, Soorat Ar-rahman (55:26-27)].

That is why some of the salaf said  : “ The person should make a connection and not pause [when he recites the world perish  in the above verse] because this signifies the right manner of perfection. The true aspect of Allah’s perfection lies not only in the facet that creation will perish but also in the baqaa (endless existence) of Allah, the Most Mighty and Most Majestic.



In addition , Allah's hayyat ( Life) is one which is neither accompanied by annihilation nor by adam

) كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ)(القصص: من الآية88)

Everything  will perish save His Face.
[Qur'aan, Soorat Al-Qasas (28:88)]
Indeed, to Allah, the Mighty and Mejestic, belings the eternally perfect Life.

Further more Allah's haayat is characterized by the perfection of Attributes: hearing, sight, knowledge, ability, might and qualities of perfection. That is why the particle ( ال ) which denotes al-istighraaq with regard to baqaa' (endless existence ) and al-kamaal (perfection )  was introduced.

Regarding [Allah's] Saying:   (القيوم)al-Qayyaum , its origin is the word al-qiyaam, and the measure of is (القيوم)fayy'ool and it is a form of intensiveness. The name al-Qayyoum means the intensiveness. The name al-Qayyoum means the one who is establishes on His Own, Self-



Subsisting, by Whom all things subsist.19 Allah, the Most High, said

)أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَت)(الرعد: من الآية33)

Is He (Allah ) who takes charge (guards, maintains, provides, etc) of every person and know all that he has earned ( like any other deities who know nothing) ? [Qur'aan, Soorat Ar-Ra's (13:33)].

Allah is established on His Own (Qaa'im binafsihi) as He, the Most High, says:

) وَاللَّهُ غَنِيٌّ حَمِيدٌ)(التغابن: من الآية6)

And Allah is the Rich (Free of all wants), worthy of all praise. [ Qur'aan Soorat T-Taghahbum (64:6)]

So, Allah is absolutely free of any need form all creation. He is Self-subsisting. He needs not food nor drink, for He is the One Who feeds but is not

19   He sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice .


fed . He needs not a supporter, nor a helper, nor a deputy, nor an advisor. He is established in perfection by Himself.

If someone says, “How do we reconcile the above meaning of al-Wayyam with the saying of Allah, the Most high:

)يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ)(محمد: من الآية7)

O you who believe! If “help Allah” He will help you. [Qur’aan, Soorat Muhammad (47:7)],

And His saying:

) وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ)(الحج: من الآية40)

Verily Allah will help those who “help Him”?
[Qur’aan, Soorat Al-Hajj (22:40)].

What is meant by His affirmation that He “is being helped”? The answer is that the indeed meaning is helped”? The answer is that the intended meaning is help in the cause of Allah’s deen, for He is the One who is full charge of all things. So, everything other then Allah is dependent upon Him in existence, preparation of affairs, and sustence.



[SECOND] : In His saying :

) لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ)(البقرة: من الآية255)

Neither slumber, nor sleep overtakes Him,


Allah did not say ( what means): “ He does not sleep” instead He said :  (لا تأخذه)     ( which means ) “does not overtake Him” in order to comprise the sleep which overcomes and that arising by choice. If you say, “Does not  sleep,” it would imply tat He does not sleep by choice. However , Allah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) not by choice, because sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others.

The person who is given to sleep misses a lot of his work because of His sleeping. Consider, for example, the case for a person who has many people working for him and he sleeps a lot. He is unable to reckon with not manage the business or other related matters. This is an imperfection with respect to others .

As regard to self-perfection, sleep is a deficiency because it indicates that the person’s body got



Tried and thus he needed the sleep as a rest from what has passed, as well as a means to renew his activity to engage in what will come ahead . That is the why the people of al-Jannah do not sleep because of perfection of their lives and bodies . No illness or the like touches them.


If someone says, “ We know that the person who does not sleep is unable to do because of some kind of sickness or a defect, while you say that the lack to sleep is perfection. Explain.”


We say, “ The applies to the creature, and in this case perfection is a relative matter [with respect to Allah it is perfection]. There is no doubt that the person who does not sleep because of an illness has defect, and that is why he stays always in a state of languor and exhaustion. Thus his welfare will not be established . This is evident form the saying of Allah, the Most High:

)وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً) (النبأ:9)
And have made your sleep as thing for rest
[Qur’aan , Soorat An-Naba’ (78:9)]

meaning that sleep is something that will discontinue the hardship and the hardship and tiredness. If Allah




Would sleep, and far is He above such imperfection, then this would necessitate that He needs to rest. In addition, the creation will be ruined because thy are in need of Him; ecen the sleeping pweson is in need of Allah . Infect the Prophet ( صلي الله عليه وسلم  ) use to invoke Allah at night when he was about to sleep.

قال النبي صلي الله عليه وسلم  : ( إن أمسكت نفسي فأرحمها وإن أرسلتها فأحفظها بما تحفظ به عبادك الصالحين ) البخاري

“If You take my soul, bestow mercy on it [and forgive it, as in other narration], and if You release it then protect it as You protect your righteous slaves. 20

In short, it is impossible that Allah, the one free of all imperfections and the Most High, sleeps. The Prophet (صلي الله عليه وسلم  ) says:

"إن الله لا ينام ولا ينبغي له أن ينام " مسلم

Verily Allah does not sleep and it does not befit Him to sleep” 21



20Saheeh Al-Bukahaari ( Arabic/English ), vol.8, no.332.
21Saheeh Muslim (English Translition), vol. 1, no. 343 .



The word ( لا ينبغي) [does not benefit when used in the Qur’aan and sunnah means “ the thing which is absolutely impossible to be,” as Allah        said .

)وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَداً) (مريم:92)
But it is not befitting for (the Majesty of) الرحمن [ar-Rahman ( Allah that He should bget a son ( or offspring of children ). [Qur’aan , Soorat Maryam (19:92)].

[It should be noted] that Allah saying:

) لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ)(البقرة: من الآية255)

Neither slumber, nor sleep overtakes Him,

Signifies a-sifaat as-salbiyyah ( attributes of negation: negating any  imperfection and implying perfection ). The rule with respect to the Names and Attributes of Allah , the Most High, is that there is no such thing as a pure attribute of negation.


22   This is because mere negation does not denote any attribute, and therefore it is not considered praise. In addition, the attributes of negation are of two kinds.


Indeed, when as-sifaat as-salbiyyah are mentioned , it is because they imply the perfection of the attributes which are in contradiction to those of negation.23  So, because of the Perfection of Allah’s


1. General, and
2.  Specific.
The meaning of generality in negation is that  Allah , Most High, negates all imperfections implicity denoting that all Perfection is His. For example : Allah, the Exalted, says:
(ليس كمثله شيء ) [which means ] There is nothing like unto Him.” So, there is nothing unto Him in His Knowledge, Ability , Hearing . Seeing, Might, Wisdom, Mercy, and so forth . In this general negation, Allah (سبحانه وتعالى ) did not specify the negation. Accordingly all imperfections are denied and all perfection denoted, and it is stated that there is nothing like him unto Him in all of His Perfection.

On the other hand , the specificity in negation is to negate specific allegations of imperfection. For example to deny that defects and drawbacks like forgetfulness, sleep, ignorance, having son or partner, etc. is associated with Allah, the Exalted. Again , the Perfection is implied as against the negation. [See Shaykh ibn ‘Uthaymeen’s Sharhul Waasitiyah ], vol.1, pp.145-146.
23For example, the negation of ignorance stands for affirmation of Allah’ unlimited knowledge. The negation of death, which is in contradiction of life, implies the perfection of Allah’s attribute of Life.


Life and qayyoumiyyah, 24 then neither slumber nor sleep overtake Him.25

[THIRD]: In the Third statement, Allah تعالى said:


25
The perfection of His Life negates that Allah (سبحانه وتعالى) needs to sleep and the same is also due to the Perfection of His qayyoumiyyah, as sleep is needed by the created living creatures due to their imperfection. Although sleeping and eating as attributes of perfection with respect to man, as a person who does not sleep or eat is considered ill, they are perfection from one angle and defects for another. They are perfection in the sense that they indicate that the body is sound and healthy, and are defects because the body needs them to function. In reality therefore, they are defects. Accordingly , not every relative perfection in the creature is perfection for the Creator and not every Perfection associated with the Creator is a perfection in the created. Eating , drinking and sleeping are relative “perfection” with respect to Allah .(سبحانه وتعالى) That is why Allah, the Most High, said about Himself:

) وَهُوَ يُطْعِمُ وَلا يُطْعَمُ)(الأنعام: من الآية14)

And it is He ( Allah ) Who feeds and is not fed.
[Qur’aan , Soorat Al-An’aam (6:14)]



) لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْض)(البقرة: من الآية255)

To Him belongs whatever (maa) is in the
heavens 26 and whatever is no the earth.

The name (ما) ‘maa’ there is a conjunctive noun (gram.ism mawsool) taking a form of generalization . The term is used in this form in order to indicate that is comprised both the beings and their states. The meanings,therefore, is that Allah is the One Who masters the affairs of everything in existence in the heavens and the : creating, sovereignty-kingship, and management.

The sentence , لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْض) ) , To Him belongs whatever is in the heavens and the earth,” is a declarative clause in which the predicate (gram. Khabar)  ( له  ) “ To Him”  has preceded the subject (gram, munbtada) which is conjunctive noun ( ما  )  “whatever” . In this way there is a grammatical state of hast {exclusivity, restriction} which signifies that to Him (Allah0 alone belongs whatever is in the heavens and the



 26 From the angles, jinn, and all that which exits, including which we have no knowledge of.



earth. Accordingly, since creating, sovereignty – kingship and management of affairs belongs to Allah alone, it is incumbent that we should surrender to Him alone because we are His slaves and slaves must surrender to One Who Owns and Masters him, Allah, the One free of all imperfection, the Most High.

In addition we must send to persevere Allah’s pre-decree because we are His possession. And anything which is owned by Allah, the Mighty and Majestic, then it follows that is his right to same whether His pre-decree applies to the person himself, his family, wealth, friends, country, or the dominion belongs to Allah, then it is His exclusive to do whatever he wills.

In the saying of Allah ( which means ), “ To His belongs whatever is in the heavens and the earth” the term
“ heavens” came in the plural from27  while the word “earth” was stated in the singular though what is meant is the plural. In this

    
27The Qur’aan has started that there are seven heavens:
)قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ) (المؤمنون:86)
 Regard, the intended usage to the term “earth” refers to the jins (kind).

[FOURTH ] : In the fourth statement , Allah, the Most High, said:

) مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ)(البقرة: من الآية255)
Who is it that can intercede with Him except with His Permission?
                                                                      28
The word ( من) “Who” is an interrogative noun
and the intended use of the interrogation in the sentence is to assert the negation [that there is noun who can intercede]  as evident in the affirmation phrase which followed it: (إلا بإذنه) “Except with His Permission.” Whenever a negation takes



Say: Who is the Rabb of the seven heavens and the Rabb of the great ‘arsh ? [Qur’aan, Soorat Al-Mu’minoon (23:86)]

28- In the grammatical sense the noun (من) is the subject, and the term (ذا )is omitted for beingredundant. The term (الذي)” he that is a relative pronoun standing as the predicate of the subject (من ) “Who”. [Author’s note].


The form of an interrogative construct , the statement is infused with the meaning of challenge.

The Intercession ( Ash-Shafaa’ah)
Regarding the saying of Allah, the Most High

(  يشفع )

“Intercedes,”

know that:

1. Linguistically, the term “shaffa’ah” means to make an odd number an even one. 29
2. Traditionally, it refers to the laying of a petition (interceding, mediation) with someone in favor of another, in procuring a benefit or warding off aharm. Thus the shafaa’ah of the Prophet (صلي الله عليه وسلم  ) for ahlul-mawqif 30 after the worry and distress which


29    Allah said (   الشفع والوتر و)  [which means ],And by the sgaf;s (even) the witr(odd) [ of all the creations of Allah]. [Qur'aan Soorat Al-Fajr (89:3) ]
30
    Ahlul –Mawqif: All human beings gathered on one plane on the Day of Resurrection awaiting their accounts to be taken by Allah . The Prophet (صلي الله عليه وسلم  ) said, "The sun will come so close to the people that they will suffer distress and trouble as they will not be able to tolerate it or to bear it." The Prophet (صلي الله عليه وسلم  ) interceded with Allah to pronouns


befalls them and which they are unable to bear it an intercession to ward off a harm. On the other hand, the Prophet's shafaa'ah for ahlul-Jannah 31 to enter al-Jannah is aimed at procuring a benefit.

3. None can intercede expect by Allaah's
 Permission : ( إِلَّا بِإِذْنِهِ). He Leave is Kawni.32

 His Judgment among the people of al-mawaqif. They will be relived from their long standing by virtue of his interceding with Allah on their long standing by virtue of his interceding with Allah on their behalf . [ See Saheeh Al-Bukaari ( Arabic/ English)], vol. 6 , no.236.

31   Ahlul Junnah: The believers who will be admitted to reside forever in al-jannah.
32    Kawbi: Pertaining to the Universal Will of Allah, the Most Majestic and Most Magnificent, and which is im accordance with His Foreknowledge and wisdom. Creation , provisions, life , death , permission to intercede, and so forth exist by the Will of Allah. Everything which Allah wills is certain to occur. He Willed that eemaan and Hates kufr. On the other hand, the Legislative Decree (al-hukm as-shar'i) comprises the Reveled scriptures. Under this Decree, Allah Loves that mankind believe in Him (eeman) and  does not Love for them and to commit kufr. Mankind, however , may or may not belie in Allah In short, under His Universal Will, everything Allah Wills what is beloved to Allah my or may not take place .


Even Mohammad (صلي الله عليه وسلم  ) who has the greatest rank with Allah cannot intercede except with prior leave form Allah. He will be granted this permission after he (صلي الله عليه وسلم  )  prostrates before Allah and praises and glorifications which Allah guides him to it on that day. Then it will be said :

" أرفع رأسك وقل يسمع واشفع تشفع "

"Raise your head and speak; you will be listened to, intercede and your intercession will be accepted."

[ It is known ] that no one have a rank with Allah greater than that of the Messenger [Muhammad    ] nevertheless, he (صلي الله عليه وسلم  ) cannot intercede except with the prior leave of Allah . It is so because of Allah Most Majestic and Most High's perfection of Authority and hayybah. 34 The more king's authority becomes fully established, the more reverent and respected he becomes. People would not even speak in his court unless he speaks Consider the Prophet's (صلي الله عليه وسلم  ) relation with his



33    Part of long and agreed upon hadeeth [See Saheeh Al-Bukahaari ( Arabic / English )], vol.6, no 3 and no.236.

34    Hayyabah : An attribute inspiring reverence, or veneration


Companions and which Quraysh's(35) emissary ['Urwah bin Mas'oud] described [after finalizing the treaty of Al-Hudaybuiyah]:

" وإذا تكلموا خفضوا  أصواتهم " البخاري

" And when they spoke to him they would lower their voices"36

All of this is out of respect. You find that if a king is revered by his flock then no one can speak in his court and his presence because of the might of his authority .37






[The Conditions of Confirmed Intercession]: (38)


Tawheed ( Riyadh, Saudi Arabia: Darul ' Aasimah' 1st ed. 1415 / 19940) vol.1.p. 330,332

38     The intercessions permitted by Allah   تعالى    are six. The Prophet (صلي الله عليه وسلم) will have the privilege of making three of these intercessions. They are :
  1. The prophet's intercession for ahlul-mawqif. This is known as the Prophet's greatest shafaa'ah and it is part of the highest station of praise and honour (al-maqaam al-mahmood) with which the Prophet صلي الله عليه وسلم is distinguished, and for which he will be praised by all creatures. It is mentioned the Qur'aan [17:78]
  2. The Prophet's intercession for ahalul-Jannah to enter al-Jannah.
  3. The Prophet (  صلي الله عليه وسلم) intercession with Allah    to reduce the punishment of his uncle, Abu Taalib because of his protection and support of the Prophet (  صلي الله عليه وسلم  ). He will be placed in a shallow part of Hell-Fire.
The other intercessions are not restricted to the Prophet Mouhammad صلي الله عليه وسلم . They include .
      4. The Prophet's intercession with Allah   (   تعالى  ) that
            He does not cast into Hell that one who deserve it.
      5. His intercession of talking out from hell those  to
           it as a result of their sins.
       6. The intercession to raise the ranks of the believers
            This is the du'aa of Prophet (صلي الله عليه وسلم) to believers and
             By the believers for each other. [ See (1) Shaykh
Bin Baaz's commentary on ibn Taymeeyah's Al-'Aqeedah Al-Waasittiyyah which shaykh 'Ali Hassan' Abdul Hameed








Allah (عز وجل) has made it clear that He does not permit intercession except for the one whom He approves of and whose word is acceptable to Him, and for the one He is pleased with and on whose behalf intercession shall be made. It is inevitable that Allah is pleased with ash-shaafi',the intercessor, and al-mashfoo'I lahu, the one on whose behalf intercession is sought.39 Consequently, the


            Complied in his verification of Shaykh 'Abdur-Rahmaan
            As –Sa'do's book At-Tambeehaat Al-lateefah 'Ala
Al-Waasitiyyah (Dammam, Saudi Arabia: Saar ibnul 'Uthaymeen's Al-Wawlul-Mufeed, pp.332-335).
The intercessions mentioned above are the owns which are approved by Allah (سبحانه وتعالى) The annulled intercession is any intercession which is not approved by Allah (عز وجل).
39   The conditions are stated in the following aayaat:
1. Allah  (سبحانه وتعالى) says:

) مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ )(البقرة: من الآية255)
Who is he that will intercede with Him except by His permission .[ Qur'aan, Soorat Al-Baqarah (2.255)].

2. Allah (سبحانه وتعالى) says:

)يَوْمَئِذٍ لا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلاً) (طـه:109)
On that day no intercession shall avail, except the one for whom ar-Rahman has given permission and whose word is acceptable to Him, [Qur'aan, Soorat Taha (20:109)].

Idols of the polytheists could not intercede on their behalf with Allah because Allah does not approve them. The Prophets and the righteous do not intercede on behalf of the polytheists because latter are not approved with Allah.

Accordingly, the conditions for the confirmed shafaa’ah are three:

1.     Allah’s permission of it.
2.     Allah being pleased with the saafi’.
3.     His approval of the one on whose behalf intercession is sought (al-mashfoo’i lahu).40


3. Allah (  سبحانه وتعالى  ) says:

) وَلا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى )(الانبياء: من الآية28)

          And they cannot intercede except for him, with whom He is pleased.

40 The case intercession on behalf of the Prophet’s uncle, Abu Talib is executed and in a very limited sense from the ruling stated in Allah’a saying :

)فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ) (المدثر:48)
No intercession of intercessors will be of any use to them [unbelievers, polytheists.] [Qur’aan , Soorat Al-Muddathir (74:48)].

Abu Taalib stood in support of the Prophet (صلي الله عليه وسلم) and proteceted him form his enemies of Quraysh . The intercession on behalf of Abu Taalib is special for the



[Five]: Then Allah (  عز وجل ) Said in the Fifth Statement:

)يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ)(البقرة: من الآية255)

And Allah Knows what happens to them ( His creatures) in this world, and what will happen to  them in the Hereafter.

Knowledge, according to scholars of usool ( the fundamental principals of deen), is the definitives comprehension of a thing in conformity with its true nature. Thus, the lack of comprehension is ignorance, the indecisive comprehension is doubt and the assertive comprehension which does not concur with reality is compound ignorance.


Prophet (صلي الله عليه وسلم). Other than this special intercession, none is allowed to intercede for a kaafir. Even Abu Taalib is not saved from the Fire of Hell. Had it not been for the intercession of Prophet (صلي الله عليه وسلم)   , Abu Talib “ Would have been it the  bottom of the (Hell) Fire,” as the Prophet (صلي الله عليه وسلم) said.  “Perhaps May intercession will be helpful to him on the day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles with which his brain will boil.” He  (صلي الله عليه وسلم) added.[See Saheeh Al-Bukhaari, vol.5, no 222 and no.224, and Shaykh ibn ‘Uthaymeen’s Al-Qawlul Mafeed, vol.1,p.334].







For example, if you were asked, ‘When did the expedition of Badr 41 take place?” And you say, “I do not know,” then this is ignorance. If you were asked the same question and you said, “It happened in the second or the third year of hijarah,” then the doubt. 42 And if your answer to the same question was, “The fifth year,” then this is compounded ignorance. 43. Allah, the Most Mighty and Most Majestic, knows the things comprehensively and with perfection, on the whole and in detail. His knowledge is unlike the knowledge is unlike the knowledge of ‘ibaad. That is why He said:

)يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ)(البقرة: من الآية255)






ـــــــــــــــــــــــــــ
41    The battle of Badr occurred between the army of the believers lead by Prophet Muhammad (صلي الله عليه وسلم) and the polytheists of Quaryash and it took place on the 17th of Ramadan of the second year of Hijrah.

42 Because you give another answer which you think has the same possibility of being truth .

43 This is known as al-jihlul-murakkah, which is to comprehend something in a way contrary to its true reality. [See Shayakh ibn ‘Uthayeen’s Sharah Thalaathat Al-Usool (Burmingham, UK: Al-Hadaayah Publication, 1st .ed 1418/1997), p. 37 .


And Allah knows what happens to them [the creatures] in the future and what happened to them in the past.44

The  conjunctive noun ( ما  ) is a form of generalization (gram.0 which comprises everything acitons of Allah or fro the creatures’ deeds. Knowing what happens to them in the future , implies that Allah (   عز وجل  ) is not unaware of the future and that His knowledge of the past necessitates that








 44 This is one of the meanings of this great aayah . It is signifies that Allah’s knowledge encompasses everything in the past, present, and future implies that Allah ‘s knowledge.

Note: One the Names of Allah عز وجل is العليم  al-Aleem:
The one who knows what has been and what will be; Who ever has known, and ever will know , what has been and what will be ; His knowledge comprehends all things, the covert and the overt, the small there of and the great the possible and the impossible, the lofty and low spheres, etc. in the most complete manner. Nothing is concealed form Him in the earth of in the heavens . [ See Shaykh as Sa’dee’s Tayseer Al-Kareem Ar-Rahman fi Tafseeri Kalaamil –Mannan [‘Unayzah , Saudi Arabia: Saalih bin Center Publish. 1412/1992], vol.5, p.299


He does not forget the past. That is why when Fir’awn said Musa   عليه السلام

)قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى) (طـه:51)
“What about the generations of the old?”


Musa , (   عليه السلام   ) replied :

)قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لا يَضِلُّ رَبِّي وَلا يَنْسَى) (طـه:52)
The knowledge  thereof is with my Rabb, in a Record . My Rab  is neither unaware nor He forgets. [ Qur’aan Soorat Taha (20;52)].

This means that Allah سبحانه وتعالى  is nether aware of the future nor does He forger the past.

[Six]: In the sixth statement, Allah  تعالى said:

) وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ)(البقرة: من الآية255)

And they will never compass anything of His knowledge except that which He wills .









The pronoun of the verb (يحيطون) “compass” refers to either all that is in the heavens and the earth or to the letter haa’ ( ـهـ  ) in Allah’s saying:

) مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم)

What happens to them [the creatures] in the future and what happened to them in the past.” In the latter case, the meaning would be “ Those who Allah knows what happens to them in the future and what happened to them in the past, will never compass anything of His knowledge except that which He Will.”


In this statement Allah (  سبحانه وتعالى  ) makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge . And thus He (  عز وجل  ) compares His Attributes to that of His ‘ibaad in order that His perfection and imperfection of the creatures become clearly evident. This is also clear His saying:

)كُلُّ مَنْ عَلَيْهَا فَانٍ * وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلالِ وَالْأِكْرَامِ) (الرحمن:26-27)
Whatsoever on it (the earth) will perish. And the Face of your Rabb , full of Majesty and Honour will abide forever.[ Qur’aan, Soorat Ar-Raman (55:26-27)]







As fare as the word ‘ilm (knowledge) in His saying:

   ( عِلْمِهِ ) “ His Knowledge,”
it is an infinitive ( verbal noun ) denoting either (a) the ‘ilm of His thaat (Essence) and sifaat ( Attributes ), or (b) His ma’loon (What Allah knows ). Accordingly, the meaning of the aayah:

) وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ )(البقرة: من الآية255)

And they will never compass anything of His Knowledge except that which He wills, means either (a) that we do not know anything about Allah, His thaat, and His sifaat except that which willed for us to know , or (b) that we do not know of what Allah knows except that which He willed to be known . The aayah implies both the meaning, and both are correct since we do not know of Allah’s thaat or sifaat except which he willed for us to know to us that He ascended upon the arsh ( Threone ); and  He is the One who taught us on the tongue of His Messenger [Muhammad    ] that He descends to the lowest heaven [ in the last third of the night]; and this the case with the rest of His safaat : We have no knowledge of them except that He wills. Similarly what Allah knows regarding what is in the heavens and what is on the










Earth, our knowledge there of is restricted to that which He willed for us to know. After all, he is the One who informed us of the existence of the angles in the heavens and that there are seven heavens. So it is with the respect to the rest of what Allah knows, we are aware of that which He made known, many of us are unaware of it; the human for us to know. Even that which He has made know, many of us are unaware of it; the knowledge there of are attained only if He wills. In people [i.e. scientists] are not yet fully aware of. They gradually attained the knowledge which they knew not before.

So the aayah comprises both the meanings discussed above . Thus we do not know anything of what Allah knows even that which concerns ourselves except that which He wills, and that we do not compass anything about Allah thaat and sifaat except that which He wills , Therefore, whatever Allah wills for His creatures to know , whether in relation to His thaat, sifaat, asmaa’
(Names ), or Actions; or with respect to His creation or His legal ways which He revealed to His Messengers then He (  سبحانه وتعالى   ) will make it know for them.













[ Seven]: Then Allah, the Most High, said:

) وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلا يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ)(البقرة: من الآية255)

His kursi extends over the heavens and the earth encompassing them all, He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

The kursi [literally: footstool] is mawdi’ul qasamayb (place of the Feet) of Allah, Most Mighty and Majestic, and it is before the arsh like a front to it. This was authentically related by ibn ‘Abbaas (  رضي الله عنهما ) in a maqoof



 45 Mawqoof : lit. “stopped”. It is a narration from a companion only. The hadeeth attributed to the Prophet
(صلي الله عليه وسلم) is called marfoo’. Shaykh ibn Uthaymeen (hafithahullaah ) commented, “ Had it not been that ibn “ Abbas (  رضي الله عنهما ) is one whom it is said that he takes from the Israelite transmissions ( israa’eeliyyaat : narrations form the traditions of the People of the Book), we would have said that this transmission regarding al-kursi ) takes the form of marfoo’ tradition, because it deals with knowledge of al-ghayb  (the world of unperceived realities ) . When it comes to this kind of knowledge, there is no room for ijtihaad





type of narration. This is agreed upon by the majority of ahlus-sunnah wal jama’ah . In fact this what is asserted by Shayakh-ul-Islam ibn Taymeeyah, [Imaam] ibnul Qayyim, and others form the people of knowledge and from the verifying scholars.

(scholarly deductions). When a sahaabi ( companion ) says or does something which is not within the scope if ijtihaad, then it takes the marfoo’ type of tradition . The exception, however, is that if the marration form the sahaabi is of the form of akhbaar (news telling, relating information), then , if it is known that a sahaani narrates form ani Israa’eel , his transmission would not be mafroo’ because of the possibility that its source maybe form Bani Israa’eel ( an Israeite transmission ). Knowing that the scholars are scrupulous in their inspection of what  is attributed to the Prophet (  صلي الله عليه وسلم   ) , they do not rule that a particular transmission of mafroo’ except when all of the possibilities  that may hinder this ruling are ruled out.” Tafseer Aayat Al-Kursi, pp.19-20. Note: This report from ibn ‘Abbaas is related by ‘ Abdullah ibn al-Imaam Ahmed ( As-Sunnah :586 ), ibn ABee Shaybah ( Al- ‘Arsh:61), ibn Khauzaymah ( At-Tawheed : 248), and by al-Haakim ( Al-Mustadrak: 2:282) who said it is saheeh according to the conditions of al-Bukhaari and Muslim . Imam ath-Thahabi agreed to authentication of al-Haakim Ad-Daaraqutni reported it in his book As-Sifaat (36) as mawqoof form ibn ‘Abbaas. Shaykh al-Albaani said: “Its isnaad is saheeh, and its narrators are all reliable.” (Mukhtasar Al-‘Uluw: 45). 





Some have said that al-kursi is the ‘arsh itself . However, this is not true because the ‘arsh is greater, more spacious, and more profound in it’s extent of encompassing than al-kurshi . If has also been narrated on the authority of ibn ‘Abbas (رضي الله عنهما) that al-kursi, represents Allah’s authentic because this meaning (i.e knowledge ) is classical Arabic languages nor in the common (‘urfi) transmission from ibn “ Abbas (رضي الله عنهما) is an authentic one 46 . Hence, al-kursi is mawdi ‘ul qadamayan.

The greatness of al-kursi is clearly stated in the hadeeth in which the Prophet (  صلي الله عليه وسلم    ) said:

" ما السماوات السبع والأرضون السبع عند الكرسي إلا كحلقة ملقاة بأرض فلاة ، وإن فضل العرش على الكرسي كفضل الفلاة على تلك الحلقة " [رواه ابن أبي شيبة في كتاب العرش (58) ، والبيهقي في الأسماءوالصفات (862) من حديث أبي ذر . وصححه الألباني في صحيحه (109) وقال " إنه لا يصح حديث مرفوع عن النبي صلي الله عليه وسلم في صفة الكرسي إلا هذا الحديث "] .

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46 Shaykh –ul-Islaam ibn Taymeeyah ( Al-Fataawaa, 6:584), and Shaykh al-Albaani (Silsilat Al-Ahaadeeth A –Saheehah  no. 109), stated the weakness of this narration from ibn ‘Abbas (    رضي الله عنهما     ) .









“ The seven heavens and the seven earths by the side of al-kursi are naught but as a ring thrown down in a desert land, and such is l-kursi with respect to al-‘arsh 9 the Throne),” 47

This haddeth indicates the vastness of these immense creations and which are, with respect to us, from the world of al-ghayb. That is why Allah عز وجل says :

)أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ) (قّ:6)
Have they not looked at the heavens above them, how We have made it and adorned it, and there are no rifts in it. [Qur'aan, Soorat Qaaf (50-6)]

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47Reported by ibn Abee Shaybah (Al-Arsh, 58), and by Imaam Al-Bayhaqi (Al-Asmaa' Was-Sifaat, 862) with both narrations being from the way of Abee Thar رضي الله عنه. Ash- Shaykh al-Albaanni (As – Silsilah As-Saheehah, no. 109) stated that there is no single authentic hadeeth attributed to the Prophet صلي الله عليه وسلم regarding al-kursi except this one.










He عز وجل  did not say : " Have they not looked at al kursi (or al-'arsh) …, " because this is something which is not seen by us. Had it not been that Allah had informed us about it (al-kursi or al-'arsh), we would not have known of it.

Allah's saying :

) وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ )(البقرة: من الآية255)

His kursi extends over and encompasses the heavens and the earth, supports the opinion held by Shaykh-ul-Islaam ibn Taymeeyah and by other verifying scholars that the heavens and the earths all have a spherical shape, because this is a matter acknowledged by sensory perception, and through information, though the latter method may have been hidden from many of the preceding people. The proof for this from the Qur'aan is in the saying of Allah, the Most High :

)إِذَاالسَّمَاءُ انْشَقَّتْ *وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ*وَإِذَا الْأَرْضُ مُدَّتْ)(الانشقاق:1-3)
When the heaven is split asunder [on the Day of Resurrection], and listens and obeys its Rabb, -











And it must do so; And when the earth is stretched forth …. [Qur'aan, Soorat Al-Inshiqaaq ( 84:1-3)].

Allah's saying : وَإِذَا الْأَرْضُ مُدَّتْ) (الانشقاق:3)) And when the earth is stretched forth, necessitates that it is now unstretched. In addition, the Prophet صلي الله عليه وسلم said that on the Day of Resurrection, the earth will be stretched forth like stretched leather, the example of which is drawn for emphasis. 48 Another Proof is the saying of Allah, the Most High :

) يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ)(الزمر: من الآية5)

Yukawwiru the night around the day [making it to be a covering upon the day] and yukawwiru the kay around the night. [Qur'aan, Soorat Az-Zumar (39:5)].



















48 Reported by ibn Jareer at-Tabari (Tafseer at-Tabari, 30: 115-116) on the authority of ' Ali ibn al-Hussain. The transmission, however, is mursal. Note: A hadeeth is categorized as mursal when the link between the taabi'ee (successor of the sahaabah) and the Prophet صلي الله عليه وسلم  is missing.




























Yukawiru means : " to wind round, " 49 like in our saying, " the akwaar (singl. Kawr) of the turban," meaning the turns of the turban upon the head.

We know that the day and night succeed each other upon earth and in doing so, this entails that the earth is spherical, because a thing would not be wound around in a round form except upon something ball-shaped. Nowadays, it is witnessed that the earth is spherical in form.

The fact that al-kursi extends over and encompasses the heavens and the earth is evidence that it is wound round in a round form.

Regarding al-arsh, it has been reported that the prophet صلي الله عليه وسلم described it as being like a dome above the heavens.50  The dome-shape being round






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49 The infinitive noun is takweer, which means to round a thing in a round form.
50 This has been reported in Sunan Abee Daawood (English Translation), no. 4708 and in the Sunnah by ibn Abee ' Aasim, no. 575, and by others. There is disagreement regarding the authenticity of its isnaad. Immam athahabai and other scholars of hadeeth including al- Albaani graded its isnaad as weak. Imaam ibnul Qayyim supported its authenticity. The next describing al- 'arsh as a dome over
but neither fully spherical nor flat, and its middle is high like that of a tent. 51


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the heavens is supported by the context of an authentic narration reported by Imaam Al-Bukhaari in his Saheeh (Arabic/English), vol. 9, no. 519 and in which the Prophet صلي الله عليه وسلم said :

" إن في الجنة مائة درجة أعدها الله للمجاهدين في سبيله كل درجتين ما بينهما كما بين السماء والأرض فإذا سألتم الله فسلوه الفردوس فإنه أوسط الجنة وأعلي الجنة وفوقه عرش الرحمن ومنه تفجر أنهار الجنة " البخاري

" There are one –hundred degrees in al-Jannah which Allah has prepared for those who carry on jihad in His Cause. The distance between the sky and the earth, so if you ask Allah for anything, ask Him for the Firdaws for it is the middle and highest part of al-Jannah and at its top is al'arsh of  ar-Rahmaan (Allah), and from it gush forth the rivers of al-Jannah."

The 'arsh being the roof of the Firdaws, which is the middle and highest part of al-Jannah, indicates that it has a dome-shape because a thing cannot be at the middle and at its heighest point (peck) unless it is round. [ See Shaykh-ul-islaam ibn Taymeeyah's Al-Fataawaa, vol. 5, pp. 150-155, and the book of Al-'Arsh by Muhammad ibn 'Uthmaan ibn Abee Shaybah (Riyaadh, KSA : Maktabat ar-Rushd (checked by Dr. Muhammad ibn Khaleefah at – Tameemi), 1418/1998),P. 333].
51 This is based upon additional explanation of the translated text which the author, Shaykh ibn ' Uthaymeen, may Allah preserve him, directly related to me on Wednesday the 16th of Safar 1419Hj, corresponding to the 10th of June 1998.
 Then Allah, the Most High, said :

) وَلا يَؤُودُهُ حِفْظُهُمَا )(البقرة: من الآية255)

And He [Allah عز وجل] feels no fatigue in guarding and preserving them [ i.e. the heavens and the earths].

This attribute of Allah [feeling no fatigue] is an Attribute of negation. So, what are the Attributes rquaired for grarding and preserving [the heavens and the earths] such that we know that this negation [of fatigue] is in fact an affirmation of their perfection? It is essential that the guarding and preserving requires Life, Knowledge, Ability, Might, Mercy, and possibly other attributes. What is important is that the negation implies the perfection of Allaah's knowledge, Ability, Might, and Mercy as well as the other related Attributes which are entailed by His سبحانه وتعالى preserving and grarding.













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He stated that this explaination fits with that of the hadeeth on the Firdaws as mentioned above. And Allaah knows
Then Allaah تعالى  said :

) وَهُوَ الْعَلِيُّ الْعَظِيمُ)(البقرة: من الآية255)

And He [Allaah] is the Most High, the Most Great.
This sentence, with both of its boundaries defined, denotes exclusivity that He (Allaah) alone is the Most High, meaning that He Possesses the absolute Transceadence (al-'uluw al –mutlaq). The restricted or limited 'uluw (transcendence) is affirmed for the humans Allah تعالى  said :

)وَلا تَهِنُوا وَلا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ)(آل عمران: من الآية139)

So do not become weak (O you pious believers), nor be sad, and you will be superior (in victory).
[Qur'aan, Soorat Aal- 'Imraan (3 : 139)]

This superiority is restricted such as being above the kuffaar [in victory], not an absolute transcendence. The latter is exclusively resrtricted to Allah, for He, the One who is Most High and free from all imperfection, is above everything.
Then it must be known that the attribute of Transcendence of Allah in the creed of ahlu-sunnah wal jamaa'ah is classified into two types :









(a) The 'uluw of the that : The Transcendence of Allah's Essence.

(b) The 'uluw of the sifaat : The Transcendence of Allah's Attributes.

The 'uluw of the that means that Allah in His Essence is above everything, and everything is below Him, Most Majestic and Mighty is He Regarding the 'uluw of the sifaat, it means that Allah is qualified with the superlative qualities as He, the Most High, said :

) وَلِلَّهِ الْمَثَلُ الْأَعْلَى)(النحل: من الآية60)

And for Allaah is the Highest Description
[Qur'aan, Soorat An-Nami (16:60)].

Every Attribute which Allah سبحانه وتعالى  qualified Himself with is an Attribute of perfection and in every respect is free from any kind of imperfection.

If you ask : " What is the reason behind this kind of classification ? Do you have a proof of it from the Qur'aan or the sunnah ? Did you find this in the sayings of the sahaabah ?










The answer is : " No ! But I found it to be necessary when it has been determind that the people of negation (an-nufaat), who themselves are ahluta'teel (those who deny the Attributes), restrict the 'uluw to the sifaat (qualities) only. They said that Allaah's Transcendence is in His sifaat only not in Essence (thaat). The people of ta'teel (ahluta'teel themselves became divided regarding the 'uluw of the thaat, as discussed below.

What is important is the Imaams of as-salaf-us-saalih رحمهم الله  and the scholars who came after resorted to this classification out of necessity because they were tested by the people of ta'teel (who dinied the 'uluw of the thaat), and thus they were obligated to affirm the Transcendence in this way. In fact, If we say only that, " Allaah is the Most High," and if someone from the people of ta'teel says that, " the 'uluw reltes to His Attributes," then what would the common Muslim understand ? The only thing he will understand is that Allah is qualified with the 'uluw of the sifaat only. But if we say, " Allah is Most High is His sifaat as well as in His Essence," the common Muslims will understand this meaning. In Fact, the first thing that is obvious to the common Muslim is that Allah's 'uluw concerns His Essence.










Certainly the 'uluw of the sifaat is part of the meaning of the 'uluw but the strange thing is that the people of negation and ta'teel establish it while it is not obvious to many people.

In their denial of the 'uluw of Allaah's thaat (Essence), the people of ta'teel ended up being divided into two groups :

The first group : They said that Allah, in His Essence, is everywhere, and if so then He, according to their claim, either occupies a hayyiz 52



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52 Hayyiz : Linguistically the word hayyiz signifies :
(a) Drawing, collecting, or gathering together.
(b) To hold in one's possession.
(c) To drive the camel gently to water.
(d) To rise, turn away, or turn towards.
(e) Remove, withdraw, or retire to a distance.
(f) Draw back.
(g) Leave a place to another.
(h) Turn aside to a place or to a different company and
(i) What is annexed to the house.

It is noticed that these linguistic meanings entail : change, moving or turning from place to a place or from a direction to another. In addition,  the term hayyiz, refers to an existing external thing which surrounds and contains something. The lateral protions (or outer surfaces) of the contained thing itself form an existing hayyiz. Anything which is surrounded by an existing hayyiz is called mutahayyiz. Accordingly,
or He does not. If He occupies a hayyiz then it is necessary that He would occupy the "places" and there would remain no single " place " present. And if He does not occupy a hayyiz, then He is ma'doom (non-existing).53 They would not say that what does not occupy a hayyiz is like the " air " or the like thereof, because this would not be harmonious with their position.54
The second group : They said, "He سبحانه وتعالى is neither in 'uluw (loftiness) nor in suft (opposite 'uluw: lowness), He is neither niside the world nor outside







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What is in between the heavens and the earth is mutahayyiz. [Refer to Appendix A for further important information].
53 They negate the 'uluw of Allaah avove the creation because they consider what is above the world is itself a hayyiz. Saying that Allah is above the world means to them that he is in a hayyiz although they acknowledge that it is 'adami (non-existing) ! It is clear that the way of the scholastic theologians is fallacious argumentation.
The fact is that above the world there is nothing except Allaah, so coukd He be in something " non-existing" ? Being " in it " is no more than being alone by Himse3lf and that He is distinct and separate from creation, His thaat is not commixed with any part of His creation …..
54 Because the air does not occupy a hayyiz, yet it is existing. To Allah belongs the best example.
It, neither to the right nor to the left ; neither joined nor separate.

This position is absolute ta'teel (negation) because it is a description of al-'adam (non-existence). Some scholars said, " If we were asked to describe al- 'adam we would not find a more comprehensive definition than this description [above].
So contemplate as to how their negation of what has been affirmed by the way of naql (texts) and 'aql (rational) led them to say what connot be accepted neither by sensory perception (hiss), nor by naql or ' aql.
We have explained earlier that the 'uluw of Allaah is proven by the way of the kitaab (the Book, i.e- the Qur'aan), the sunnah, ijmaa' (general consensus of the salaf). 'aql, and fitrah. 55  The proofs of the Book and sunnah are diverse :

·        Some of which mention the 'uluw like in the saying of Allaah: عز وجل










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55 The Shaykh refers to his explanation of Al-'Aqeedah Al-Waasitiyyah of Shaykh-ul-Islam ibn Taymeeyah [Riyaadh, Saudi Arabia : Daar ibnul Jawzi, 1415/1994], vol. 1, pp. 373-400.
) وَهُوَ الْعَلِيُّ الْعَظِيمُ)(البقرة: من الآية255)

And He [Allaah] is the Most High,
The Most Great.

)سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى) (الأعلى:1)
And make tasbeeh [declaring that Allaah is far removed above all imperfection] of your Rabb, the Most High, above everything. [Qur'aan, Soorat Al-A'laa (87 : 1)].


* Others state the fawqiyyah [Allaah being above creation], as in Allaah's saying in the Qur'aan :

)وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ)(الأنعام: من الآية18)

And He [Allaah] is al-Qaahir 56 above His
Slaves. [Qur'aan soorat Al-An'aam (6 : 18)].



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56 Allah is al-Qaahir : The Most Mighty and the Magnificent is dominant over all his slaves being Himself above creation, the Ever-living, the Mighty, and the All Powerful. He is the One who subdued all of his creatures; everything in the upper and lower worlds is subservient to His Will, and Authority ; whatever He willed to happen will certainly occur and as He wanted it to be, and whatever he willed not to occur will never take place; All creatures are in need of Him, they have no control of good or harm to themselves; nor can they control death nor life nor Resurrection.The most powerful creature is nothing before
* Some aayaat (verses) mention the su'ood (ascent) of things up to Him : عز وجل

) إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ)(فاطر: من الآية10)

To Him ascend [all] the goodly words, and the righteous deeds exalt it [the goodly words, i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds]. [Qur'aan, soorat Faatir (35 : 10)].
)تَعْرُجُ الْمَلائِكَةُ وَالرُّوحُ إِلَيْه)(المعارج: من الآية4)

The angels and the rooh [Jibreelعليه السلام]
Ascend to Him.
[Qur'aan, Soorat Al-Ma'aarij (70 : 4)].

* Sometimes the Qur'aan mentions the descent of things from Him : سبحانه وتعالى

)يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْض)(السجدة: من الآية5)

He [Allaah] arranges [every] affair from the heavens to the earth.
[Qur'aan, soorat As-Sajdah (32 : 5)].





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The domination and power of Allaah, the All- Mighty, the creatures which people have taken as " gods" besides Allaah, cannot protect themselves let alone to dominate others. Allaah, the perfect is His domination deserves to be worshipped alone.
( إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ) (الحجر: من الآية9)

Verily We : It is We Who have sent down the thikr [ i.e. the Qur'aan].
[Qur'aan, Soorat Al-Hijr (15 : 5)].

* In the Book there is also the affirmation that Allah سبحانه وتعالى is above the heavens :

)أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ) (الملك:16)
Do you feel secure that He, who is a above the heaven [Allaah], will not cause the earth to sink.
[Qur'aan, Soorat Al-Mulk (67 :16)].

In addition to the above aayaat, there are many other references in the Qur'aan which affirm the 'uluw of Allaah. Similarly the sunnah affirms Allaah's 'uluw in His Essence by the way of saying, action, and approval. The affirmation in the saying as in the statement of the Prophet : صلي الله عليه وسلم

" ربنا الله الذي في السماء "  رواه أبو داوؤد .

" Our Rabb is Allaah who is in the heaven … "57



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57 Reported by Abu Daawood, Ahmad, and others. It was declared hasan by ibn ' Adiyy (Al-Kammil 3 : 1054) and by al-Bayhaqi (Al-Asmaa' Was- Sifaat, p. 892), ath- Thahabi (Al-'Uluw, p. 48), and ad-Daarimee (Ar-Rad 'Ala Al-Jahmiyyah, p. 70). Other scholars of hadeeth considered it
And in his action as when he صلي الله عليه وسلم pointed towards the heavens when he said : " O ! Allaah be witness [saying it thrice]," before the greatest assembly of Muslims then. 58

As to his approval, the prophet صلي الله عليه وسلم asked a slave girl : " Where is Allaah ?" She replied : Above the




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Weak because of the weakness of one of its narrators Ziyaadah bin Muhammad al-Ansaari. According to al-Bukhaari his hadeeth falls in the category of munkar which, according to him, is a strong state of criticism meaning " denounced". Other scholars of hadeeth sometimes consider the munkar to mean the absolutely singular (al-fard al-mutlaq) narration which is not supported by any follow up (mutaaba'ah). [See Shifaa'ul-'Aleel bi-Alfaath wa Qawaa'id Al-Jarh Watta'deel (Jeddah, Saudi Arabia: Maktabatul- ' Ilm, 1411/1991), pp. 306-311, and Shaykh al-Albaani's Da'eef Sunan Abee Daawood, no. 839]. However, another hadeeth by Qataadah in which Bani Israa'eel have said : " O our Rabb !, You are in the heaven, and we are on the earth….," is declared hasan by Shaykh al-Albaani. [See ath-Thahabi's Al-'Uluw (Beirut, Lebanon : al- Maktab al-Islaami, 1412/1991; checked by Shaykh al-Albaani)],   no . 107.
58 As in the long hadeeth of Jaabir رضي الله عنهما describing the Farewell Hajj of the prophet صلي الله عليه وسلم which was reported by Muslim in his Saheeh (English Translation), vol. 2. pp. 611-617.
Heavens." He صلي الله عليه وسلم then ordered her master, " Grant her freedom, because she is a believer." 59



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59 This is a clear response to those who say that " Allaah is everywhere." The Prophet صلي الله عليه وسلم used the term " Where," and the answer of the girl was " Above." Those who say that Allaah is exalted above any particular direction are to be asked, " What do you mean by 'direction' ?" If they deny that Allaah is above the creation because it would mean that He is in a " particular direction," then they are wrong because there is no one from the creation who exalted Allaah more than the prophet صلي الله عليه وسلم, and yet he صلي الله عليه وسلم affirmed that He سبحانه وتعالى is above the heavens and pointed skyward because it is a direction of 'uluw. This direction of 'uluw does not limit, contain or envelop Allaah, the Most Great. Nothing is above Him, the Most High. Are they more eloquent in speech than the prophet صلي الله عليه وسلم ? Are they more sincere with respect to the teachings of this deen than the prophet صلي الله عليه وسلم? Certainly they are not. And the prophet صلي الله عليه وسلم did not intend confusion to his followers. Had there been any false meaning necessitated by affirming the 'uluw of Allaah the way the prophet صلي الله عليه وسلم affirmed, he would have made it clear. The texts, however, do not necessitate the false conclusions made by those who deny the 'uluw of Allaah in His Essence above the creation. Neither in the Qur'aan nor in the authentic sunnah, does the affirmation of the 'uluw imply hat Allaah is contained in a place or that he is a compounded body (jism), or "withim limits," for He is above everything and that there is no creation above the world, there is only Allaah above everything.
As for the ijmaa, ' it is acknowledged that the salaf are in agreement that Allaah is above His 'arsh. No one among them had ever said that He is everywhere or that He is neither above the world nor below it, or that He is neither to the right nor to the left, or that He is neither separated from the world nor associated with it.

On the other hand, the proof of the 'aql (intellect), has two angles to it :

1. The 'uluw is an attribute of perfection and therefore being as such necessitates that it is an affirmed attribute of Allaah because Allaah is qualified with the attributes of perfection from every angle.

2. For the sake of argument, if we say that, " Allaah is either above the world or under it or on its right or left," then which of these descriptions denote perfection ? The answer is, " Allaah is above the world," because if he is " under it" then He would be less perfect than the created! And if He is in the same place as the created, then Allaah سبحانه وتعالى would be equal to him in perfrction. Thus it is necessitated that Allaah is above everything.












Finally, as far as the fitrah (natural inclination or disposition) is concerned, each person naturally acknowledge the fact that Allaah is above the heavens. That is why whenever a person supplicates His Rabb (Allaah) he (she) takes refuge towards the direction of the sky (i.e. upward).60


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People naturally raise their hands and seek the direction of 'uluw (highness)in their hearts whin they supplicate Allaah, the Most High. This does not mean that they do so because the sky is the qiblah of invocation just as the ka'bah is the qublah (direction) of the prayer as claimed by those who deny the 'uluw of Allaah is His Essenhce! There is no legal evidence that the sky is the qiblah of du'aa. Had this been one of the proven matters, it would have been known by the salaf. In addition, the qiblah of invocation is the qiblah of the prayer. It is praiseworthy that the Muslim face the qiblah while making du'aa. In fact the prophet صلي الله عليه وسلم faced the qiblah many times and invoked Allaah, the Most High. A qiblah is some thing which a person is face to face with, just like the positions in the prayer, invocation, thikr, sacrifice, etc. Had the sky been the qiblah of du'aa then it would have been permissible for the Muslim to invike Allaah turning his face up in its direction, something which is not legally approved. Linguistically, the upward position towards which the hands are raised is not called a qiblah. Directing the heart upward while in a state of du'aa is something ingrained in the fitrah and done by the Muslim, the kaafir, the learned and the ignorant, especially in times of distress. The one facing the qiblah knows well that Allaah is not there, however, while in a state of du'aa
[In this regard it is noteworthy to mention] that because Abul Ma'aali al-Juwayyni,61 may Allaah



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the person turns to his Creator who is above the creation He does not turn towords the sky seeking refuge in something created, but he seeks the Creator of the heavens and the earth who is High above the entire creation. Ask those in times of distress, " Do you turn towards the heavens or to Allaah who is above the heavens?" Naturally they turn to Allaah.
61 Al-Juwayyni, 'Abdul Maalik ibn ' Abdullaah ibn Yusuf ibn Muhammad Abul Ma'aali (419/1028-478/1085), nicknamed imaamul haramayyn (the Imaam of the Two Sanctuaries i.e. Makkah and Madeenah) because he lived in Makkah for four years and then moved to Madeenah where he taught. Originally he was from Juwayyn (present –day Afghanistan). He was a Shaafi'ee scholar and an Ash'arite. It is important to remember that he is said to have been the first to resort to the figurative interpretation of the sifaat. He however, retracted from this position, but like many of the late ashaa'irah, he resorted to tafweed : consigning the meaning of the sifaat to Allaah claiming that the thaahir (obviously-understood meaning), is not the intended meaning, something which they erroneously attributed to the salaf. The truth, however, is that the salaf, affirm the obviously understood meaning of the Attributes of Allaah, but they consign the manner (i.e. the "how") of the sifaat to Allaah عز وجل. For example, the obvious meaning of pleasure is known. We affirm it to Allaah as He has affirmed to Himself. The manner of Allaah's pleasure, however, is consigned to Allaah. So the pleasure of Allaah is ture and
bestow His mercy upon him and may He forgive him, denied the ascending of Allaah above the 'arsh (istiwaa' 'ala al- 'arsh) and the 'uluw of Allaah in His Essence, he had decided that, " Allaah was and there was nothing, 62 and He is now as He ever has been," 63 denying the istiwaa 'ala al-'arsh. Abul 'Alaa al-Hamadaani,64 may Allaah bestow His mercy upon him, said, " Teacher ! There is no need to mention the 'arsh. 65 just tell us about this necessity which we find within ourselves : Whenever an 'aarif (one who






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like all of His Attributes, nothing is like unto Him in His pleasure. The kayyfiyah (specification, i.e. how is His pleasure) is known only to Allaah. Imaam ath-Thahabi reported that before his death, al –Juwayyni denounced scholastic theology and fully supported the position of the salaf. (Al-'Uluw, p. 175, checked by Shaykh al-Albaani).

62 Meaning that Allaah was and there was no 'arsh as confirmed by the full report in ath-Thahabi's Al- 'Uluw (p.276, no. 337; checked by Shaykh al-Albaani).
63 Meaning that He is not ascending above His 'arsh.
64 Muhammad ibn 'Ali al- Hasan ibn Muhammad al-Hamadaani (d. 531/1137).
  65 Because the proof for he 'arsh is sam'ee, meaning it is established by evidence from the Qur'aan and (or) authentic sunnah. Had it not been established through this means, we would have not known of it.
Knows of Allaah) says : ' O ! Allaah, ' he finds within his heart a compelling intent aspiring upward ? 66 Al-Juwayyni slapped his hands against his head screaming, " Al-Hamadani rendered me perplexed. Al-Hamadaani rendered me perplexed." He was unable to respond because the matter is natural and cannot be denied.

The stange thing is that those who deny the Transcendence of Allaah themselves raise their hands upward in the direction of the heavens when they invoke Allaah. I do not know of the situation of the person who believes that Allaah is everywhere in His Essence or that He is not inside the world nor outside it or He is neither above nor below, how is he going to face His Rabb on the Day of Resurrection?









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66 i.e. because of the Transcendence of Allaah. In the detailed report, al-Hamadaani said : " Whenever an 'aarif says : ' O ! Allaah,' except that before his tongue starts moving, a compelling intention arises in his heart. It neither turns to the left nor to the right but heads for above, Do you have a way to avert this necessitated intention ?" His saying " heads for above" affirms that it seeks Allaah who is absolutely above the universe, it does not turn to the heavens nor to the 'arsh because these are created things.
Then Allaah سبحانه وتعالى said :

( العظيم )

The Most Great,

Meaning the one Who possesses the absolutely perfect Greatness.
The great of a certain kind of things is the majestic whose qualities attained the utmost degree of perfection, as Allaah has said about the throne of the Queen of Sabaa' :

) وَلَهَا عَرْشٌ عَظِيمٌ)(النمل: من الآية23)

And She has a great throne.
[Qur'aan, Soorat An-Naml (27 : 23)].

In this sense the great of a certain kind of things is that which is characterized by utmost importance and utmost degree of perfection in its qualities.















Points of Benefit


Deduced from Aayatul Kursi


1. Affirming Five Names of the Names of Allaah. Allaah, al-Hayy, al-Qayyoum, al-'Aliyy, al-'Atheem. 67

2. Affirming that Allaah is singled out with all worship (al-uloohiyyah): He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservingly."

) لا إِلَهَ إِلَّا هُوَ )(البقرة: من الآية255)

None has the right to be worshipped
but He [Allaah].

3. Refuting the claim of the polytheists who affirm other gods beside Allaah.

4. Affirming the sifah (attribute of hayaat (Life) for Allaah, and that His life is one of perfection, neither preceded by 'adam nor coming come to naught nor characterized by imperfection. On the







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67 The Shaykh also stated that he is in doubt whether the word is a Name of Allaah because it is an indefinite noun (gram. Nakirah).
  Contrary, our life originates in 'adam and will come to an end, and it is accompanied by imperfection. If fact, all of our life is imperfect, and that is why Allaah described it by ad-dunya. 68 The Life of Allaah, however, is perfection from all angles because of His saying ( الحي ) The Living, where the particle (ال ) is for al-istighraaq, which comprises all the meanings of the qualities of the perfect life, as if He says, " There is no one who is truly living except He." In fact, this is the case because there is none qualified with the life of perfection except Allaah, the Most Mighty and most Majestic.

5. Affirming the al-qayyoumiyyah 69 for Allaah because He said : ( القيوم) Such a description does not apply to the human being. There is not any person who is established on his own nor is there anyone who takes full charge of others by whom they subsist, because there is no human being except that he is in need of others. We need












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68 Ad-Dunya (fem. of adna) : Denoting what is low or inferior.
69 Qayyoumiyyah : One of Allaah's Attributes implied in His Name Al-Qayyoum.
Workers, and they need us. We need [our] women and they need us. We need our sons and daughters and they need us. There is no one who is absolutely in full charge (giving them care, maintenance, providing for them, etc.) of others. I may be able to take charge of someone else, but in a limited sense. That is why Allaah تعالى said :

)أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ)(الرعد: من الآية33)

Is He [Allaah] Who takes charge (guards, maintains, provides, etc.) of every person and knows all that he has earned (like any other deities who know nothing)? [Qur'aan, Soorat Ar-Ra'd ]13 : 33)]

6. The aayah contains ismullaahi al-aa'tham (Allaah's Most Great Name) affirmed in His saying :

(الحي القيوم )

Allaah, there is no god worthy of worship except He, the one who possesses the perfect living, and Who is established on His Own, Self-subsisting, and by Whom all things subsist. 70








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70 Allaah is the one who sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His knowledge, Wisdom, and Justice.
These two Names were mentioned in three placed in the Qur'aan, in the two soorahs known as azzahraawayn 71 (Al-Baqarah and Aal-Imraan), and in Soorat Taha.72





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71Zahraawayn (dual form of Zahra): The bright ones. The Prophet صلي الله عليه وسلم said, " Recite the Qur'aan, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, Al-Baqarah and Soorat Aal-'Imraan, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat Al-Baqarah, for to take cecourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it." Reported in Saheeh Muslim (English Translation), vol. 2, no. 1757.
72 In Al- Baqarah (2:255), in Aal-'Imraan (3:2), and in Taha (20:111). Abu Umaamah رضي الله عنه reported that the prophet صلي الله عليه وسلم said, " Allaah's Most Great Name is in three soorahs in the Qur'aan, in soorat Al-Baqarah and in Aal-'Imraan and in soorat Taha." Al- Qaaism bin ' Abdur Rahmaan, one of the narrators of this hadeeth, searched the Qur'aan and found :
Aaytul – kursi in soorat Al-Baqarah :
اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ)(     2:255): and :
)الم * اللَّهُ لا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ)  in soorat Aal-'Imraan (3 :2); and )وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً) (طـه:111) in Sooat Taha (20:111). Reported by al-Haakim, ibn Maajah, at-Tabaraani, at- Tahaawi, and others. Shaykh al-Albaani authenticated its isnaad (Silsilat Al-Ahaadeeth As- Saheeha), vol.2, no. 746.
The people of 'ilm (ahlul - ' ilm) said : The Most Great Name of Allaah is only in these two Names since they comprise the Most Beautiful Names in their entirety,and hence the attribute of perfection is implied in the Name  (الحي)  and Name and the attribute of ihsaan (beauty) is entailed in the Name. ( القيوم)

7. The perfection of Allaah's Life and qayyoumiyyah such that they are free from the slightest imperfection. The evidence is in His saying :

) لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ )(البقرة: من الآية255)

Neither slumber, nor sleep overtakes Him.

Perfection may be generalized considering what is predominant or more numerous although it may be deficient in certain aspects. However, negation of imperfection means that the perfection is absolute and in every respect is free from deficiency. In this sense the negation occurred in His Saying :














) لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ )(البقرة: من الآية255)

Neither slumber, nor sleep overtakes Him.

8. Affirming as-sifaat as-salbiyyah for Allaah because of His saying :

) لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ ) (البقرة: من الآية255)


Neither slumber, nor sleep overtakes Him,

And His saying :

) وَلا يَؤُودُهُ حِفْظُهُمَا)(البقرة: من الآية255)

He feels no fatigue in guarding and
Preserving them.

The sifaat as-salbiyyah are those attributes which Allaah has denied for His Self and which imply affirming the perfection of their opposites.

9. Affirming that Sovereignty of Allaah comprehends everything. The evidence is in His saying :

) لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ)(البقرة: من الآية255)

To him belongs whatever is in the heavens

and the earth.

10. This Sovereignty is exclusively His. The evidence lies in the same aayah :


) لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ)(البقرة: من الآية255)

To Him belongs whatever is in the heavens and the earth, in which the predicate (gram. Khabar) (له)  " To Him" has preceded the subject (gram mubtada) which is the conjunctive noun. (ما) " Whatever". In this way, there is a grammatical state of hasr (exclusivity, restriction) which signifies that : "To Him (Allaah) alone belongs whatever is in the heavens and the earth."

11.Affirming the heavens and the earth, as in His saying :

) لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ)(البقرة: من الآية255)

To Him belongs whatever is in the heavens
and the earth.


The " Heavens" is a number. They are seven in number and similarly is the number of the earths as proven from other texts. 73






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73 The Shaykh حفظه الله  made the above statement in his explanation of Soorat Al-Kahf, in the month of Rabee' al- Awwal, 1419. Evidence from the Qur'aan is in Soorat Al-Talaaq (65:12) and from the sunnah as in the agreed upon hadeeth, " Whoever usurps the land of somebody unjustly, his neck will be encircled with seven earths (on the Day of
12. The perfection of the kingship of Allaah, as evident in His saying :

) مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ)(البقرة: من الآية255)

Who is he that can intercede with Him except with His permission ?

The kingship of Allaah is not the same as His all-comprehensive Sovereignty. In fact, the power and perfection of kingship is more perfect than just all- comprehensive sovereignty.

13. Affirming the intercession which is approved by Allaah as evident in His saying :

) إِلَّا بِإِذْنِه)

[None can intercede] except by Allaah's
permission,

otherwise the exception would not be correct. Hence, had the approved intercession been not affirmed, the exception would not be correct.








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Resurrection]." [See Saheeh Al-Bukhaari (Arabic/English)], vol. 3, no. 632.
14. Affirming the " Permission" which is His Command:

) إِلَّا بِإِذْنِه)

[None can intercede] except by Allaah's
Permission.

15. Affirming the 'ilm (Knowledge) for Allaaah and that His Knowledge comprehends the past, the present, and the future. The evidence is in His saying :

) يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ )(البقرة: من الآية255)

And Allaah knows what happens to them (His creatures) in the future and what happened to them in the past.

16. Refuting the claims of the extremists from the Qadariyyah 74  by affirming Allaah's all encompassing knowledge as in the statement. This constitutes a rebuttal of the extremist from the Qadariyyah who say that Allaah knows the actions







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74 Those who say that whatever man does it is entirely of his own ability and free will, and that Allaah's mashee'ah (Will) and qudrah (Ability) have no influence whatsoever on what man does. They also claim that the knowledge of Allaah does not comprehend the actions of the creation until after they are executed.
Of His salves only after they are carried out, denying that Allaah knowledge comprehends everything.

17. The rebuttal of the two sects, the Khawaarij 75
and the Mu'tazilah 76 by affirming the shafaa'ah. Both sects deny the general intercession approved for the prophet صلي الله عليه وسلم and for others and which applies to the people who committed sin. This negation is based upon their doctrine that the person who commits a major sin and die without repenting from it will be punished in the Fire forever. The two sects differed, however, as to whether such a person is considered a kaafir, or neither a believer nor a kaafir.

The Kharijites, courageous against the truth and for it, said, " The one who commits a major sin is kaafir and no linger belongs to the fold of Islam." The Mu'tazilites were fearful to oppose the people of ahlus-sunnah and the kharijites. They took a











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75 Khaarijites (Ar-Khawaarij, sing. Khaariji). See Appendix B
76 The Mu'tazilah (from i' tazala : " to remove oneself" or " to withdraw"). See Appendix C.
Cowardly position and said, " We will sit in the middle of the road and say that the one who has committed a grave sin is in a position somewhere between the two; we neither say he is a believer nor a kaafir !" Both sects, however, agreed that in the hereafter he will be in the Fire of Hell forever. That is why they denied the shafaa'ah (intercession). The generality of the aayah refutes the position held by both sects :

) مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ)(البقرة: من الآية255)

Who is he that can interceded with Him except with His Permission?

18. None will ever encompass anything of Allaah's knowledge nor of His Hearing or His Sight:

) وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ)(البقرة: من الآية255)

And they will never compass anything of His knowledge except that which He wills.

19. We comprehend no knowledge about Allaah nor about His creation except that which He wills for us to know. 77






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77 See both interpretations of this aayah (which means): And they will never compass anything of His knowledge except that which He wills, pp.60-61.
20. Forbidding the takyeef (assigning a mannar or a "how") to the Attributes of Allaah, because He did not inform us of the how they are. So if we claim the knowledge of the kayfiyyah (i.e. the condition or the " how") of His Attributes, then we are lying.

21. Rebutting the Mu'attilah, due to His saying :

) وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ )(البقرة: من الآية255)

And they will never compass anything of His knowledge.

This is evidence against the Mu'attilah because they say, for example, that Allah has no real Hand. This necessitates that they encompass the negation of one of His Attributes. In this respect, both sects, the Mu'attilah and the people of takyeef (Mukayyifah) lied because Allaah affirmed this Attribute (i.e. the Hand) to Himself. Accordingly, their claim that the true and real Attributes like the Hand, the Face, the Eyes, and so forth do not befit Allaah is false and void. The basis for this fact is that knowledge is of two kinds : (a) Affirmation, and (b) Negation.












Therefore, you cannot negate anything as being a quality of someone (something) except with knowledge, Just like you cannot affirm anything for someone (something) except with knowledge. So if those sects would deny the realties of the aforementioned Attributes of Allaah then they must bring forth their proofs, if they are truthful. For example, Allaah سبحانه وتعالى did not negate that the Attribute of the Hand from His Self, not even in one single aayah in the Qur'aan, nor did the prophet صلي الله عليه وسلم negate this Attribute in any hadeeth, nor did the righteous predecessors (al-salaf-us-saalih). Those sects, however, utter the negation of Allaah's true and real Hand.

22. Rebutting the position of the Mumathilah (those who liken Allaah to His creation). Since the aayah :

) وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِه)(البقرة: من الآية255)

And they will never compass anything
of His knowledge.


Implies a rebuttal of the Mukayyifah, then by all reason it is a rebuttal of the Mumathilah.










23. Affirming the mashee'ah (Will) for Allaah because of His saying :

) إِلَّا بِمَا شَاءَ )(البقرة: من الآية255)

Except that which he Wills.

24. Rebutting the Qadariyyah and the Mu'tazilah who say that Allaah; the Most High, does not Will anything as far as man is concerned. 78  This is evident in Allaah's saying:

) وَلا يُحِيطُون)(الآية)

And they will never compass..

Knowing that man's compassing of something is from his qualities and his qualities are a creation of Allaah, [and hence man's will is not independent from the Will of Allaah].

25. The greatness of the kursi, for His saying :

) وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ )(البقرة: من الآية255)

His kursi extends over and
encompasses the heavens and the earth.





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78 Meaning that man has a totally independent free will and that Allaah's will and power has no effect in this.
26. The Greatness of the Creator of the kursi because the greatness of the created implies the Greatness of the Creator.

27. The kujr of the person who denies the heavens and the earth because this necessitates accusing Allaah of lying. As far as the earth is concerned, I believe that no one denies it [its existence]. However, as regard to the heavens, there are those who deny them saying that what is above us is boundless and limitless space, and that there is only stars and diffused dust (sadoom) or the like. There is no doubt that the one who holds to this belief is a kaafir, whether he himself believes in this or he imitates those whom he reveres from the people who hold to this belief – While knowing the truth implied from the proofs of the Qur'aan and the sunnah.

28. Affirming the Strength of Allaah, and the proof is His saying :

) وَلا يَؤُودُهُ حِفْظُهُمَا)(البقرة: من الآية255)

He feels no fatigue in guarding
And preserving them.

29. Denying the mashaqah (fatigue) from Allaah, the Mighty and Majestic, because of His saying :








) وَلا يَؤُودُهُ )

He feels no fatigue.

This is one of the sifaat as-salbiyyah just like saying of Allaah :

)وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ) (قّ:38)
And indeed we created the heavens and the earth and all between them in six Days and nothing of fatigue touched us. [Qur'aan, Soorat Qaaf (50: 38)].

30. Affirming what is implied by the above statement :

) وَلا يَؤُودُهُ حِفْظُهُمَا )(البقرة: من الآية255)

He feels no fatigue in guarding
and preserving them,

from the attributes of knowledge, Ability, Life, Mercy, Wisdom, and Strength.

31. Affirming that the heavens and the earth are in need for someone who grards them, as stated in Allaah's saying (which means) : He feels no fatigue in guarding and preserving them. Had it






not been for the guarding and preserving of Allaah, they would have been ruined. Allaah says :

) وَلَوْلا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيراً )(الحج: من الآية40)

Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid (mosques), wherein the Name of Allaah is mentioned much would surely have been pulled down. [Qur'aan, Soorat Al-Hajj (22 :40)].79

And His saying :

) وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ )(الحج: من الآية65)

He withholds the heavens from falling on the earth except by His Leave.
[Qur'aan, Sooart Al-Hajj (22 : 65)].

)إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولا وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كَانَ حَلِيماً غَفُوراً) (فاطر:41)
Verily ! Allaah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there







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79 See Appendix D.
is not one that can grasp them after Him. [Qur'aan, Sooart Faatir (35 : 41)].

32. Affirming al-'uluw ath-thaati (the Transcendence of Allah in His Essence) and al- 'uluw as- sifaati (the Transcendence of Allaah's Attributes because of His saying :

) وَهُوَ الْعَلِيُّ الْعَظِيمُ)(البقرة: من الآية255)

And He [Allaah] is the Most High,
Above everything.


33. Rebutting both the Hulooliyyah 80 and the Mu'atilah who negate this Attribute of Allaah




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80 Hulooliyyah [from hulool (lit. " Settling," "alighting," "lodging," "descent," and by extension " incarnation")]. The most common definition is that it refers to the doctrine of Divine incarnation in the human form. In mystic Sufism it refers to the Divine incarnation in the sufi saints. Imaam ibn Taymeeyah classified the Hulooliyyah into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in 'Eessa and like that of the extremist raafidah and sufi mystics who claim that Allaah is incarnated in ' Ali ibn Abee Taalib رضي الله عنه and in special sufi saints, respectively. The second kind is the general hulool and it is the saying that " Allaah, in His Essence, is everywhere." [See Al-Fataawaa], vol. 2, pp. 171-172.
The Hulooliyyah say, " Allaah is not above everything but rather He is everywhere." And the Mu'attilah, the people who deny Allaah's Attributes, say, " He cannot be described as being High or low, to the left or the right, or as being separated from or associated with His creation."

34. Warning against transgression upon others because of His saying :

) وَهُوَ الْعَلِيُّ الْعَظِيمُ)(البقرة: من الآية255)

And He is the Most High, above everything, and
He is the Most Great.

That is why Allaah سبحانه وتعالى said in Soorat An-Nisaa' [(4 : 34)]:

) فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلاً إِنَّ اللَّهَ كَانَ عَلِيّاً كَبِيراً)(النساء: من الآية34)

And if they [women] return to obedience [to their husbands], then seek not against them means [of annoyance]. Surely, Allaah is ever Most High, above everything, Most Great.

So if you think proudly of yourself, then remember the Highness of Allaah above everything, the Most






Mighty and Majestic. And if you think of yourself as being great, than remember the Greatness of Allaah.

35. Affirming the Greatness of Allaah because of His saying :

) الْعَظِيمُ)

The Most Great.

36. Affirming the Attribute of perfection which is implied in the combined Attribute of Transcendence and Greatness.

37. Knowing that the mulk(Sovereignty) belongs to Allaah then :

* We must not behave or act in his kingdom except in accordance with that which He is pleased, because of His saying :

) لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ) (البقرة: من الآية255)

To Him belongs whatever is in the heavens
and the earth.

* The judicial rulings and decreeing amongst the people must be based upon the judgment of Allaah. Indeed the reliance of man upon the judicial decrees laid by the created and the





System of laws laid down by man is one kind of setting up rivals with Allaah (shirk billaah),81 the Most Mighty and Most Majestic.

Contentment with the pre-decree of Allaah, the Most Mighty and Most Majestic, because if you know that the Sovereignty exclusively belongs to Allaah then you would say, " This is the disposal of affairs by a Sovereign in His Kingdom, and He has the right to do whatever He wants. "

)لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ) (الانبياء:23)
He cannot be questioned as to what He does, While they [the creation] will be asked. [Qur'aan Soorat Al- Anbiyaa' (21 : 23)].

Accordingly this understanding was part of the condolence of the prophet صلي الله عليه وسلم to his daughter [following the death of her child] when he said :

" إن لله ما أخذ وله ما أعطي وكل عنده بأجل مسمي " . متفق عليه







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81 It could be a major or a minor form of shirk depending upon the motive behind his reliance. Al-Hamdullilaah, the another, Shsykh Muhammad bin 'Uthaymeenحفظه الله  تعالىpersonally affirmed this explanation to me in Jamaada Al-Aakhirah, 1419 Hj.
" Whatever Allaah takes belongs to Him, and to Him belongs what He grants, and everything with Him has an appointed fixed term [in this world]." 82

·        Man should not act conceitedly upon accomplishing something because this accomplishment is from Allaah and the Sovereignty is exclusively His.

And Allaah knows best. May the salaah and salaam of Allaah be upon our prophet Muhammed and upon his family and all of his companions.
تمت
والحمد لله

This work has been accomplished by the Will of Allaah Who had bestowed upon me the ability to present it to the English – speaking community within the Muslim ummah. It was completed after salaatul 'asr on Satarday, the 2d of Rabbi' al- Awwal of the year 1419 after the Hijrah of prophet Muhammad. صلي الله عليه وسلم





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82 An agreed upon hadeeth. [See saheeh Al-Bukhaari (Arabic/English)], vol. 2, no 237.
I ask Allaah, the Most High, who is above everything and to whom belongs the Most Perfect Names and Most Exalted Attributes to make this effort sincerely done seeking His Face, and to make it beneficial for me and for the Muslims everywhere, and to forgive me my sins and those of my parents, my family, the salafi scholars who passed away and those who are still alive, and the believers. I ask Him, to grant me and our brothers and sisters the sincerity in our sayings and deeds and to correct our deeds in accordance with the way of our prophet Muhammad صلي الله عليه وسلم. I ask Him سبحانه وتعالى to save us from the Fire of Hell and to admit us to His Firdaws in al-Jannah by His Mercy. May Allaah guide those who deviated from the path of the salaf to the truth, and those who are confused to His Light. May He bestow upon me and the Muslims the steadfastness on the path of as-salaf as-saalih in this life, at the time of death, and in the grave. Aameen.

Saleh As-Saleh, ' Unayzah, K S A.





(10) aliha (dign,ilaah ): Gods.

(11) Allah, Most High, said :

)وَلا تَدْعُ مَعَ اللَّهِ إِلَهاً آخَرَ لا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ) (القصص:88)
And invoke not  any other ilaah (god ) along with Allah laa ilaaha illa huwa [none has the right  to be worshipped but He]. Everything will perish save His Face, He is the decision and to Him (all of ) you shall be returned [Qur’aan Soorat Al- Qasas (28:88)]

Sahykh-ul-Islam ibn Taymeeyah ( رحمه الله ) in his Fataawoaa (1:24) commented : “ The one who worships other then through it some kind of good relations and enjoyment in this life, it is certain that the harm inflicted upon him by this worship is greater then the harmful resulting from the employment of eating poisoned food”
(35)    Quraysh is the tribe of the Prophet Muhammad (صلي الله عليه وسلم)
36    This is part of long hadeeth detailing the story of the treaty of Al- Hudaybiyah. [ See Sheeh Al-Bukhaari
( Arabic/English )], vol.3 no.891 .

37   Kings are in need of intercessors because of the imperfection of their knowledge, might and authority. Allah, Most Perfect in His Might, Knowledge, and Authority, is in no need for intercessors. That is why intercession with Allah takes place only if He permits it. With kings, however, intercession is permitted with or without a king's permission. Those close to the king, for example, may intercede without permission .[See Shaykah ibn 'Utaymeen's Al-Qawlul Mufeed  ' Alaa kitabit-]



*.*.*.*.*.*.*.*.*.*.*.*.* 


Explanations  And Refutation of Some Misconcepts



Appendix A :
Points of Caution with Respect to certain Terms
With the introduction of Philosophical concepts into the body of the Muslim ummah, a great deal of distortions were published by scholastic theologians (ahlul-kalaam) and mystic surfs. Many of these distortions were made by introducing certain terms upon which the innovators build their false arguments.

Most graduates of contemporary universities inside and outside the Muslim World are influenced by teachers holding to the Mu'tazilite, latter Ash'arite or Maatooridite concepts in 'aqeedah and manhaj. All of these sects claim that the 'aql (intellect) is the basis for their respective doctrines. Some schools follow a Western-style methodology whereby they teach the different dogmas in a purely academic fashion. Very few places teach the true and correct concepts of deen pertaining to Allaah and His Names and Attributes, the Qur'aan, the sunnah, and the way of the salaf. All praise is due to Allaah سبحانه وتعالى, who enabled the brothers and sisters holding to the true 'aqeedah and manhaj to spread the truth in many parts of the Muslim World




Standing to clarify the distortion of the Philosophical concepts and to dispel bid'ah and firmly establish the sunnah.

Some of the distortions made by those who oppose the path of the salaf in understanding the deen lie in the use of certain terminology in order to deny and (or) distort the Attributes of Allaah, the Most High, The following will discuss some of this terminology in detail :

1. The Term : Hayyiz حَيِّز

The far as the people of 'ilm al-kalaam (scholastic theologians) are concerned, the meaning of the haayiz is, " The imaginary portion of space occupied by a thing having extent, as an indivisible substance unit or atom." Anything which is aimed at or towards is a mutahayyiz (i.e. occupies a hayyiz), through this has no linguistic basis. According to their terminology, the "body" is something which one can aim to or towards and therefore it is a mutahayyiz. Accordingly, the heavens and the earth and what is in between are mutahayyiz.




Introducing this discussion is essential in understanding the intended objectives behind the use of such terminology. So, upon hearing and (or) reading a general negation that Allaah is not mutahayyiz then one should not reject or affirm this generalization until he knows the intended meaning of the generalized term. In practice, this translates into the following points :

1. Suppose that someone says that Allaah سبحانه وتعالى cannot be described as being mutahayyiz. If he understands the term mutahayyiz in its linguistic sense (i.e. being surrounded by an existing thing), then this is true, for Allah سبحانه وتعالى is not enclosed by anything, and He عز وجل is totally distinct and separate from His creation. He is the Most Great and His kursi extends over and encompasses the heavens and the earth ! He سبحانه وتعالى said :

)وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ )(الزمر: من الآية67)

They made not a just estimate of Allaah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be grasped by His Hand and the heavens will be rolled up in His right Hand. [Qur'aan, Soorat Az-Zumar (39 : 67)].



2. On the other hand, the hayyiz is linguistically not limited to the external and separate thing which encloses or contains something else. It also refers to the defining limits or lateral portions of an entity itself, and thus it is not extrinsic. So, if someone says that Allaah, being above the entire world, is enclosed within something existing such that it does not fall under the meaning of the Essence, then He is laying. Anything which is apart from the Essence of Allaah is from the world, and Allaah, the Most High, is distinct and separate from the world.


3. If someone says I affirm the term hayyiz to mean that Allaah is distinct and High above creation, not commixed with them, then we say that the meaning is true and it is affirmed by the Qu'aan and authentic sunnah. Affirming the term itself, however, is an innovation.



جهة 2. The Term : Jihah 

1. The scholastic theologians and ahlu-ta 'teel deny that Allaah is above His creation and say that Allaah is not mutahyyiz based upon their definition of a mutahayyiz as being a " direction" or a " body". They claim that affirming a direction (jihah)




Necessitates that Allaah is enclosed by a created thing. Again we deal with such generalizations the way as-salaf as-saalih dealt with them. This term "direction" may mean either something existing (mawjood) or non-existing (ma'doom). Existence and non – existence are states relative to the created, while existence is relative to the Creator and the created beings. So whenever there is a creature, then the jihah (direction) is existing by virtue of his existence, and with his non-existence the "direction" is a non existential. So whoever says that Allaah is in a jihah(direction), we ask him, " Do yon mean that He سبحانه وتعالى is in a jihah whereby there is something other than Him present, like the 'arsh, the heavens and other created things? Or, do you mean that He is in a direction where there is none other than Him present (i.e. "above the world" where there is no existing creation)?" The term "direction" refers to either something existing other than Allaah, and thus it must be created (like the 'arsh, the heavens, etc.) or it refers to " above the creation" where there in none in existence except Allaah, the Most High. The latter is the true acceptable meaning because the Creator is distinct and separate from the created. He عز وجل is not part of the created world nor is it a part of Him. Accordingly, anyone who : 




(a) Negates the Transcendence of Allaah ('uluw) based upon his negation of the direction (above creation) is wrong and affirming it the way the salaf had affirmed its correct meaning is the truth.

(b) Uses the term jihah to mean that Allaah عز وجل is above the heavens, ascended upon His 'arsh in the way that befits His Majesty, and that He is distinct from His creation, then this is correct. However, the salaf prefer that the use of generalized terms be avoided and that the Muslim should stick to the terms of the texts from the Qur'aan and authentic sunnah. But since the innovators use such terms according to their own terminology, then one should clarify to the Muslims the danger of the shubuhaat (doubts) deduced from their false meanings.


3. The Term : Jism جسم


The same mixture of truth and falsehood lies in the use of the general term jism. The term has two true meanings in the Arabic language :

(1) The body or what is bulky and dense. This meaning refers to what is being described. Allaah سبحانه وتعالى said:



)وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ )(المنافقون: من الآية4)

And when you look at them,
Their bodies please you.

[Qur'aan, Soorat Al-Munaafiqoon (63 : 4)].

(2) It refers to the degree itself, e.g. the degree of bulkiness, etc. You might say, " This thing is bigger, bulkier, denser than such and such, or the bulkiest or biggest …"

The scholastic theologians and people of ta'teel introduced various and different meanings to the term in order to fit their respective creeds. The meaning of the term jism became more general than the known linguistic meaning. Things like the air, fire flames, breath, etc. were called ajsaam (pl. of jism), something which is not known as such in the Arabic language. They also considered the following as jism :

* Everything aimed at.
* Anything you physically point to as being "here" or "there".
* Any existing thing.
* What is established by himself (itself).
* The thing which is capable of having a length, breadth and thickness.




The composed, constituted or put together. Some say it is constituted from al-jawaahir al-mufradah [indivisible substance units (or atoms)], as most of the scholastic theologians claim. Most of the philosophers, on the other hand, say that it is composed of substance and form. Some say it is neither constituted from al-jawaahir al-mufradah nor from substance and form.


The fact that the term jism became a general term having false and correct meanings, then one should be aware of its intended use.


Affirming or negating that Allaah عز وجل is a jism is itself a bid'ah, as the revelation did not use this term for affirmation or for negation. Therefore, when someone says that Allaah عز وجل is or is not a jism, then we should ask him about the intended meaning upon which he is either affirming or negating. If the meaning agrees with that in the texts of the Qur'aan and authentic sunnah, then it will be accepted, but the term used will be rejected and one should stick to the revealed texts. On the other hand, if the meaning opposes the affirmed meaning in the revelation, it will be rejected together with the term used. This is so because the




Revelation has affirmed all of the perfect attributes of Allaah عز وجل and elevated Him above all kinds of imperfection. Accordingly :

* The one who intends the linguistic meaning of jusm (i.e. "body" or what is bulky and dense) and applies it to Allaah عز وجل then the sam' (textual Proofs) and 'aql (rational) reject such a meaning, and Allaah is High above this imperfection.

* The scholastic theologians who were influenced by Greek philosophy dispute regarding whether the jism is murakkab (compounded) or not. Many of them consider that the heavens are neither constituted from indivisible atoms nor from substance and form. So, how could it be claimed that Allaah, Most High and free from all imperfection, is " constituted" from indivisible substance units (atoms) or substance and form ?

* The person who repudiates the applicability of "constitution" to Allaah is right, but he needs to state his negation in a way which clarifies his intent. So we say, " Do you mean that affirming the Attributes of perfection to Allaah does not make of Him سبحانه وتعالى murakkab (compounded), constituted of parts)" ? If he says, " yes," then he



Is complying with the texts of revelation. Allaah is the one who is qualified with all attributes of perfection. Therefore, when the texts affirm that Allaah is above the heavens ascended His 'arsh, and that He Sees, knows, Hears, will be seen by the believers in the Hereafter, and so forth, then this does not necessitate that He is "compounded of several individual units" as a "body" or from substance with various forms"! Allaah is above all imperfection.

* If someone negates the Allaah's that is necessarily qualified with the perfect attributes based on his assumption that this would imply that Allaah is murakkab, "constituted" or "compounded", then he is absolutely wrong and his negation is not tanzeeh (elevating Allaah above all forms of imperfection). This understanding is legally and rationally improper. It is a fact that there is no essence without qualities. Allaah is al-'aalim (All-Knower) possessing knowledge which is His Attribute established with His that. Allaah's knowledge is not His Essence (as the innovators and philosophers claim). In addition, Knowledge as a quality of the qualified one (Allaah) is not distinct and separate from Allaah, and in this sense His knowledge is not "other" than Him.



Because Allaah is qualified with all perfection and He is necessarily existing, in no way does he need anything to "complete" His Oneness. The Mu'tazillah, for example, who rejected the attributes having a necessary relationship to the thaat, reduced Allaah عز وجل into an abstract concept. And to Allaah belongs the most Majestic and Most Beautiful Names and Attributes.

* The claim of the scholastic theologians that the jism is murakkab from indivisible atoms is doubtful from the angle of purely scientific discoveries. We know that a "body" is susceptible to division into molecules and, in turn, into atoms. In the process, the qualities of the body are "lost" and become something else. Water, for example, is composed of two atoms of hydrogen and one atom of oxygen (H2O). One molecule of water may be split into hydrogen (H2) and oxygen (O2), each if which has different characteristics from water. In a nuclear reactor, the splitting of the interlinked components of an atom, mainly electrons, protons, neutrons, positrons… changes into a tremendous energy (e.g, controlled splitting of Uranium – 235), which is called nuclear energy. The uncontrolled version of this splitting




Produces the destructive nuclear bomb, Note: Ibn Taymeeyah said, " [If someone asks] is jism indefinitely divisible? [Then the answer is] 'No, it is not indefinitely divisible'. Those who say it splits into units beyond which it does not accept division are mistaken, because once it is continuously subdivided it undergoes transformation."

* The one who claims that a jism means something that is susceptible to division, portioning or disintegration, then Allaah is far above being qualified with such imperfections, let alone regarding Him as reconstituted! Whoever applies this term according to such intended meaning then he is one of those most qualified with kufr. In fact, one of the Names of Allaah is "الصمد" which means, "The one who is qualified with all attributes of perfection and whom all creatures need".


* Those who say that a jism applies to anything existing or established in itself and do not mean that it is murakkab apply this name to Allaah as being existing and established in Himself. They are known as Mujassimah (attributers of the term jism upon Allaah). They negated, however,



That He is murakkab. Those who consider that the term jism applies to what is murakkab rejected the claim of the Mujassimah. Both aspects of this terminology have no basis when it comes to the linguistic meaning of the term jism.1 It remains to be mentioned that although the usage of the term jism to define what is established in itself and existing, the meaning is that Allaah is existing and established in Himself سبحانه وتعالى  is correct. The affirmation of this is not an act of tajseem (attributing to Allaah a "body"). So underline this benefit.

The one who intends that the term jism means what is qualified with Attributes, established in himself, distinct and separate from everything else, may be aimed towards him, and that hands may be raised towards him in supplication, then the Qur'aan and authentic sunnah affirmed that Allaah عز وجل is qualified with the superlative Attributes : knowledge, Might, Mercy, Face, Hands, He ascended his 'arsh which is above the seven


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1 See Shaykh-ul-Islaam Ibn Taymeeyay's Sharh Hadeeth An-Nuzool [Riyaadh, Saudi Arabia: Daaurl – 'Aasimah, (1414/1993), pp. 250-251and Al –Jawaabus-Saheeh Liman Baddala Deenal – Maseeh (Riyaadh, K.S.A. Daarul – ' Aasimah, 1414/1993)], vol. 3, pp. 432-433.
Heavens, He is above His creation, and to Him ascend all goodly words and the angels as well, and so forth. In fact, the best of mankind and the most knowledgeable of Allaah, Muhammad صلي الله عليه وسلم, declared before the thousands of the sahaabah that he has proclaimed the Message of the deen and then raised his forefinger, pointing towards the sky, saying : " O    Allaah be witness, O Allaah, be witness, saying it thrice." Certainly he pointed towards the one above the heavens, Allaah, who is ever-existing and established in Himself. So, if this is your understanding of the jism, then the meaning has been affirmed in the Qur'aan and the sunnah but without qualifying Allaah with such an innovated and generalized term. Even the language does not assist those who affirm these meanings to Allaah because the one who is qualified with these attributes is not called a jism.

Finally, the Muslim should be aware when he reads that, " Allaah is not a jism (body) or corporeal being" because this negation may involve negation of all or some of Allaah's Attributes. So check for what is intended!



4. The Statement

" Allaah is not a 'physical' form"!

You may also find and hear statements negating that Allaah is "physical"! Again, check for the intended meaning. Because those who generalize such negation often deny the communicated Attributes (as-sifaat al-khabariyyah) which we are informed of in the Qur'aan and (or) the authentic sunnah, like Allaah's Face, Hands, Fingers, and so froth. We Affirm them as Allaah affirmed for Himself and as His Messenger Muhammad صلي الله عليه وسلم affirmed them for Him. In no way does this affirmation impute resemblance of Allaah to His creation, because there is nothing like unto Him. The prophet صلي الله عليه وسلم, who was most knowledgeable of Allaah, affirmed them for Him. So does this  necessitate that the prophet صلي الله عليه وسلم is mushabih (one who attributes likeness of Allaah to His creatures) ? In no way is this the case. Hence, the correct tanzeeh (declaring Allaah to be far removed ro free from imperfection) is to affirm what Allaah and His Messenger affirmed from the surperlative  Attributes with which Allaah is qualified without tamtheel (Exemplification, drawing parallels), tahreef (distortion of their ture meanings), takyeef (specification : stating the manner of the sifaat) and ta'teel (negation or denial of them).





5. The Term : Makaanمَكَان

You often hear or read that Allaah is far removed from being in a place (makaan). So, what is the truth regarding this term ? First, one should remember that the term makaan (place) may have one of the following meanings :

* What encloses a thing and envelops it from all of its lateral portions.

* That above which a thing may be settled upon, and in need of, e.g. like a man being above the roof.

* That which a thing is above but is in no need of, e.g. birds above the earth, the sky above the atmosphere, and angels above the earth and air.

* That which is above the world even though it is not something existing.

The last meaning is the one agreeing with the 'uluw of Allaah above His creation and His ascent above His 'arsh. The poet and companion of the prophet صلي الله عليه وسلم Hassaan ibn Thaabit رضي الله عنه said in one of his poems:



تعالى علوا فوق عرش ٍِ إلهنا               وكان مكان الله أعلى وأعظما



Supremely Exalted2 in His Highness above [His] 'arsh is our ilaah,
And the makaan (place) of Allaah is indeed Highest, above everything, and Greatest.

Thus, Hassan رضي الله عنه affirmed the place which is above creation where there is no existing creature, knowing well, as the rest of the companions knew, that Allaah is free of all watnts, and that the 'arsh as well everything else other than Allaah is in need of Him, and nothing contains Him سبحانه وتعالى. So if someone negates that Allaah is in a place in the sense that Allaah is enclosed in something else which He is in need of, then Allaah is far removed from this as well as all imperfection. Accordingly, we say that Allaah is above the creation, above the heavens, ascended upon His 'arsh, distinct and separate from His creation. Whether the innovator will understand from this that He is in a place or not is irrelevant.

If the person who says that Allaah is not in a place intends to negate that Allaah is surrounded in a place or that he needs a place, then the negation in this sense is true and agreed upon by the salaf.



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2 In Essence and in Attributes.
If, however, the negation is aimed at denying the fact that Allaah is above the creation, then it is false.


The innovators from the scholastic theologians and people of ta'teet introduced their own definitions of the above terms in order to fit with their corrupt creeds. May Allaah, Who is qualified with all perfection, safeguard the Muslims from all ways and forms of deviation.





Appendix B :

The Khaarijites (Khawaarij)الخوارج

Historically, the Khawaarij are those who rebelled against ' Ali ibn Abee Taalib رضي الله عنه in the 37th year of Hijrah (657 C.E.) and imputed kufr upon 'Ali رضي الله عنه upon the arbitration that followed the Battle of Siffen. They hated 'Ali's decision to end the fitnah which occurred with Mu'aawiyah رضي الله عنه, calling 'Ali's acceptance of the arbitration a compromise. They also imputed kufr upon many of the sahaabah who accepted the arbitration. They did not even accept the whole of 'Uthman's رضي الله عنه Caliphate. This position stems from their misunderstanding of the Qur'aan. They deduced, wrongly, that major sins are kufr and thus forfeit salvation. Sin is a contradiction which nullifies faith ! 'Ali and the other sahaabah sinned in the eyes of the khawaarij and that sufficed to nullify their state of belief! Their doctrine become famous in their rebellions against any Muslim leader who, in their eyes, committed a sin or a mistake. The prophet صلي الله عليه وسلم informed us before his death of the emergence of this sect and that, " They will kill the Muslims and leave the idolaters. Should I live till they appear, I




Would kill them as the killing of the nation of 'Aad.'
He صلي الله عليه وسلم also said : " The khawaarij are the dogs of the fire." 4

'Ali رضي الله عنه delegated ibn 'Abbaas رضي الله عنهما to call them to the truth. He succeeded in convincing several thousands of them. Those who rejected continued to spread mischief even after ' Ali رضي الله عنه warned them against it. He finally fought them in the battleof an-Nahrawaan (38Hj/658) and only few of them escaped and continued the secession. ' Ali رضي الله عنه was himself killed by kharijite by the name of Muljam. They split into many groups and today they survive in 'Oman, Tunisia, Libya, Algeria, and in Tanzania and they are known as the Ibaadiyyah (ibadi kharijism).




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3 An agreed upon hadeeth [i.e. reported by Al- Bukhaari and Muslim]. See Saheeh Al-Bukhaari (Arabic/English)], vol. 9, no.527.
4 Reported by Ahmad, Ibn Maajah, ibn Abee ' Aaasim, and others. Shaykh al-Albaani authenticated the isnaad of the narration reported by ibn Maajah and ibn Abee ' Aasim. He also said that the isnnad of Ahmad's report is hasan. [See As-Sunnah by ibn Abee 'Aasim, no. 904, and 905], p. 424.
The khawaarij sect was later influenced by scholastic theology and its principles became very close to those of the Jahmite and Mu'tazilite sects.
The center upon the following matters :

(1) Imputing kufr upon ' Ali, 'Uthmaan and other sahaabah. رضي الله عنهم أجمعين

(2) The right to rebel and fight the Muslim rulers who may err or sin.

(3) Justifying the tebellion and fight against disobedient Muslims (rulers and/or ruled) and that it its permissible for them to secede from the general body of the Muslims.

(4) They belive that the Qur'aan is created. However, the Qur'aan is the literal word of Allaah who uttered it in letter and sound and which He spoke to Jibreel عليه السلام, directly without a mediator, and who then brought it down to the prophet Muhammad صلي الله عليه وسلم. The Qur'aan is neither the word of Jibreel nor of prophet Muhannad صلي الله عليه وسلم.

(5) They distort the meanings of Allaah's Attributes by resorting to figurative interpretation.




(6) Like the twelver Shee'ites and other deviant sects, they deny that the believers will see Allaah on the Day of Resurrection. This contradicts what is asserted in the Qur'aan and authentic sunnah.

(7) Inputing khfr on the Muslims who commit major sins.

(8) The majority of the Khawaarij deny the actual punishment in the grave which Allaah سبحانه وتعالى inflicts upon those who deserve it.

The aforementioned are some of the major characteristics of the Khawaarij. I intended to give the leader some background about this very dangerous sect and which has influenced many Muslim groups and parties in our times leading to bloodshed in many parts of the Muslim world. The bloody confrontations are hard to stop in some places and that has distorted the view of Islaam in many parts of the world.

The truth however, is emerging and will inshaa' Allaah completely emerge on the hands of the true followers of Islaam who are working hard to correct this problem with the good word without compromising the 'aqeedah nor the manhaj. We should be able to present the truth without imitating




The kufaar and their ways. In this respect the words of Imaam Maalik رحمه الله are remembered : " Nothing will benefit this ummah to come except that which benefited its early grnerations."5 This refers to the correct creed, methodology and righteous deeds. Another point of benefit is that the Muslim should be aware that the principles of many of these sects are still alive and propagated by certain individuals and /or groups, and accordingly the believer must be cautious.6




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5 Related by Imaam ibn ' Abdil – Barr in At – Tamheed (23 :1).
6 See Fathul-Barri by al-Haafith ibn Hajar, vol. 12, pp.282-284,287, 289 and Wasatiyyat Ahlus-Sunnah Baynal Firaq ("The Distinguished Medium Path of Ahlus- Sunnah vis-à-vis the Sects), by Dr. Muhammad ba-Kareem ba-'Abdullaah [Riyaadh, Saudi Arabia : Daarur – Raayah, 1415/19994, pp. 290-291].
Appendix C :
3. The Mu'tazilitesالمعتزلة

The Mu'tazilah (from I ' tazala, " to remove oneself" or "to withdraw") is one of the philosophical schools whose doctrines were affected by Greek philosophy. Originally the sect was established by Waasil Ibn 'Ataa' (80-131Hj/699-748C.E.), who withdrew (i ' tazala) from the circle of al-Hasan al-Basri (d.110Hj/728) because of his opposing view that the Muslim who commits a grave sin was neither a beleiever nor a kaafir, but somewhere between the two (manzilah baynal-manzilatayn). This marked the beginning of this so-called rationalistic sect. In its early stages its concepts were close to those of the khaarijites. In the third certury of Hijrah, the Mu'tazilah became influenced by the Shee'ah. The Mu'tazilites teachings were further developed under the influence of the Greek and Persian ideologies leading to the birth of 'ilmul kalaam (scholastic theology). Some of the main corrupt beliefs of the Mu'tazilites include :


(1) Denying the Attributes of Allaah.



(2) Claiming that the Qur'aan is created. They were able to influence the Caliph al-Ma'moon (in 212Hj/827) and enforce this belief along with other distortions. Their scrutiny was a virtual inquisition. Many scholars were jailed and/or killed. Imaam Ahmad bin Hanbal was tortured and Jailed for his great stand defending the truth held by the salaf that the Qur'aan is the uncerated literal Word of Allaah. His great stand together with afew other scholars, led to the decline of the fitnah, and the Mu'tazilite doctrine was suppressed under the Caliph al-Mutawakkil (ruled 232-247Hj/847-861).

(3) Claiming that man's action is totally independent from Allaah's Will. This is in direct opposition to what the Qur'aan and sunnah have affirmed, namely that man has ability and the will to act, but like all other things, nothing escapes the Will of Allaah, the Most High.7

(4) Denying the general intercession for the sins committed by the disobedient Muslims and which Allaah approved for the prophet صلي الله عليه وسلم and others on the Day of Resurrection [See earlier in the text].


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7 For more details see our book Al-Qadaa' Wal-Qadar [Buraidah, Saudi Arabia : Daarul-Bukhaari publication, 1417/1996], pp. 62-69.
Blended under the title of " rational" this sect exists nowadays without openly carring the same title it once held. The approach and methodology of those who make the intellectual proofs supersede the text (from the Qur'aan and sunnah) is widespread. The opposite extreme is those who believe that rational evidences has no role whatsoever in implying many things which the textual evidences have proven. The medium path is that of the salaf, which affirms an implicative relationship between the textual evidences and intellectual proofs. The shar' (the Qur'aan and authentic sunnah) lead and guide to the intellectual proofs and the latter share in guiding to many things which the shar' implies. Basically, therefore, there is no contradiction between the two, but to the contrary, there is association. The basis for this relationship, however, is the shar' and not the intellect, as the rationalists from the Mu'tazilites and the latter Ash'arites claim. This is because the shar' is indispensable in itself and is not in need of our knowledge and reasoning. We are the ones who are in need of the shar; and of its knowledge. So if the intellect knows the shar' it attains a perfection which it lacked before. But if it fails, then it will remain ignorant and deficient.




In addition, the human intellect is one of the comparative or relative matters. Ahmad may know something by his intellect which Hasan's intellect is totally unaware of. The same person may know of something under certain conditions which he may not know of at a different time and (or) state. The fact is that people have different levels of intellect in accordance with what Allaah سبحانه وتعالى bestows upon them from reasoning, awareness, contemplation and deduction, and differentiation.

It is natural that the intellect may err and fall in contradictions and / or differences in matters to which it may be subjected. So, those who say that the intellect should be given precedence to the shar' are referring people to something to which there is no way to affirm and perceive its correctness. That is why many of the sects differed and split amongst themselves when they gave precedence to their rationalistic dogmas vis-a vis the textual proofs. The irony is that each of these groups say that the intellect stands to support their positions ! Another irony is that the top theologians who laid down many of these dogmas went into perplexity and confusion. Many of them like Imaam al-Jawaynee, Ar-Raazi, al- Ghazaali, and others, regretted their positions and asked Allaah to let them die on fitrah. In their cases, there is a


lesson for those who still reiterate the same dogmas from the latter Ash'arites, Mu'tazilites and many of those who exaggerate the role of the intellect ! A great reminder for all is the saying of Allaah سبحانه وتعالى about the shar :

) وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً)(النساء: من الآية82)

Had [the Qur'aan] been from other than Allaah, they would surely have found therin much contradictions. [Qur'aan, Soorat An-Nisaa' (4 : 82)].

The authentic sunnah is a Revelation from Allaah and the prophet صلي الله عليه وسلم said : " I have been given the Qur'aan and something like it along with [ i.e. the sunnah]. 8 The shar' with its textual proofs guiding the intellect are from Allaah, and that is why the salaf who correctly understood this relationship were, by Allaah's help, saved from falling into perplexity and confusion ! All praise is due to Allaah


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8 Collected by Abu Daawood, ibn Maajah, Ahmad, at-Tahawi, and ad-Daarimee; Shaykh al-Albaani authenticated it in his verification of the kitaabul



*.*.*.*.*.*.*.*.*.*.*.*.*

Appendix D :

The call for the unity of Religions

(Wahdatul Adyaan):

A False and Dangerous Call.
الدعوة إلى وحدة الأديان : دعوة باطلة وخطيرة .



We hear nowadays a strnge call by organized grorps involving some Christians, Jews, and " Muslim" intellectuals calling for wahdatul adyaan. They claim that these there religions stand for the same belief that there is one God and should unite in their call for the implementation of great moral values. Some of those involved call for the establishment of centers containing churches, synagogues, and massaajid side by side, printing the Qur'aan, the Bible, and the Torah in one binding, etc. In the name of defending Islaam against political and media distortions in the West, some  organizations are compromising the basics of the Islaamic creed through what is called "Bridging



The Faiths."9 This is a very dangerous call because it mixes the truth with falsehood and thus





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9 In a testimony before a U.S. House sub-committee on National Security, International Affairs and Criminal Justice, Atif Harden, the Executive Director of the American Muslim Council (AMC) Said, " I am weary of hearing and seeing Islam and Muslims portrayed as foreign and different. We are consins of Jews and Christians. We worship the same God, follow the teachings of the same prophets, and believe in the same books. We are all followers of Abraham." [The full text was published by the Saudi Gazette (an English Daily), Monday the 15th of October, 1998, p. 9].
This concept is in direct opposition to the teachings of the Qur'aan and authentic Sunnah. Those who associate partners with Allaah. The books of the Jews and Christians contain alterations and are completely abrogated by the Qur'aan. The jews and Christians are not followers of the faith of tawheed of Ibraaheem (Abraham) for Ibraaheem was neither a Christian nor a Jew, he was a pure Muslim, as Allaah سبحانه وتعالى says :

)مَا كَانَ إِبْرَاهِيمُ يَهُودِيّاً وَلا نَصْرَانِيّاً وَلَكِنْ كَانَ حَنِيفاً مُسْلِماً وَمَا كَانَ مِنَ الْمُشْرِكِينَ) (آل عمران:67)

Ibraaheem was neither a Jew nor a Christian, but he was a true Muslim Huneefan (Who worshipped none but Allaah Alone) and he was not of Al-Mushrikeen. [Qur'aan, Soorat Aal- Imaraan (3 : 67)].
Parctically implies the elimination of the truth perfected in the deen of Islaam. The Christians and Jews want the Muslims to be like them. That is why they support this deceptive call for " unity". Allaah سبحانه وتعالى spoke of their attempts and called the Muslims to be aware of them :


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Had they been true followers of their prophets, the Jews and Christians would believe in the prophet Muhammad صلي الله عليه وسلم and his message of Islaam. The Prophet صلي الله عليه وسلم said :

"والذي نفس محمد بيده لا يسمع بي أحد من هذه الأمة يهودي ولا  نصراني، ثم يموت ولم يؤمن بالذي أرسلت به إلا كان من أصحاب النار ."

" By Him (Allaah) in whose hand Muhammad's soul is, there is none from amongst the jews and the Christians (of these present nations) who hears about me and then dies without believing in the Message with which I have been sent (i.e. tawheed), but he will be from the dwellers of the (Hell) Fire." [Reported by Muslim in his Saheeh (English Translation), vol. 1, no. 284].
The belief in the prophet Muhammad صلي الله عليه وسلم is the attestation with full acceptance and submission, not just mere attestation, that what he brought forth is the truth. That is why Abu Taalib (the uncle of the prophet صلي الله عليه وسلم) did not become a believer in the Messenger صلي الله عليه وسلم, despite his attestation to what the prophet صلي الله عليه وسلم brought forth and his witness that it is the best of religions.
The brother who uttered the aforementioned statement should repent to Allaah تعالى correct it, and declare the truth in the best possible way.
)وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً )(النساء: من الآية89)

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). [Qur'aan, Soorat An-Nisaa' (4 : 89)].

One of the fundamental beliefs in Islaam is the kufr (unbelief) of the Christians and Jews because they reject the Qur'aan and the message of Muhammad صلي الله عليه وسلم to them. They have also altered their books in such a way that it permits or even enjoins worship of other than Allaah and (or) the association of partners with Him in worship. Any Muslim who doubts their kufr is a kaafir himself.

Some Muslims who do not understand certain texts from the Qur'aan and (or) anthentic sunnah and may be easily deceived by the call for "unity of religions". It is important to know that if certain texts are not clear to some they are clear to others from those who are firm in the knowledge of the deen.10 Consequently, nothing stays unclear for








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10 Allaah Says :

) وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ)(النساء: من الآية83)
Those who are seeking the truth and not just following vain desires. For example, some may understand that the following text is evidence that the Jews and Christians are not kuffaar :

)إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ) (البقرة:62)
Verily ! Those who believe and those Jews and Christians, and Sabians,11 whoever believes in Allaah and the Last Day, and work righteousness shall have their reward with their Rabb [Allaah], on them shall be no fear, nor shall they grieve. [Qur'aan, Soorat Al-Baqarah (2 : 62)].






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If only they had referred it to the Messenger or to ulil amri [scholars and those charged with authority] among them, the proper investigators would have understood it from them [directly]. [Qur'aan, Soorat An- Nisaa'(4:83)].
It was the norm for the sahaabah to ask the Prophet صلي الله عليه وسلم in his life of what they did not know. Then after his death they asked the learned amongst them, and so did those who followed their path in righteoueness. Asking the learned scholars, therefore, was the way of the salaf especially if something doubtful arose.
A past nation who used to live in al-Mawsil ('Iraq) and said, " La Ilaaha Illallaah." They were neither Jews nor Christians.
Shaykh-ul-Islaam ibn Taymeeyah said : " The aayah (above) tells about the followers of these four unaltered milal (paths) before abrogation [by the advent of prophet Muhammad's complete message]."12 It, therefore, addresses those who believed in tawheed and followed the path of Allaah as was known to them. Those who continued on this belief and did not alter the scriptures must follow the Qur'aan and the Message of Islam as explained by prophet Muhammad صلي الله عليه وسلم. Furthermore, the order of the





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12Ibn Taymeeyah in Al-Jawaabus-Saheeh Liman Baddala Deenal-Maseeh (The correct Reponse for those who altered the Religion of 'Eessa) [Riyaadh, K.S.A: Daarul 'Aasimah, 1414/1993] vol. 2, pp. 212-213. As to whether Jews and Christians of our times are from the people of the Book or not, one first should understand what the term "People of the Book" means. It means that original Books were revealed to their prophets. Musa and Eessa, respectively. When they held to the beliefs of 'Eessa and Musa, they were not kuffaar. However, when they continued to believe in the altered and abrogated forms of these Books and commit shirk, they became kuffaar, even though they are still referred to as " People of the Book". Allaah knew they would alter the Books and warned them against that. He سبحانه وتعالى still refers to them in the Qur'aan as " People of the Book", and clearly states that they have committed kufr and deviated from the path of tawhedd which their prophets called them to adhere to. 
Above aayah, as ibn ' Abbaas رضي الله عنهما explained, was canceled by aayah 3 : 85, which states :
)وَمَنْ يَبْتَغِ غَيْرَ الْأِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ) (آل عمران:85)
And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Qur'aan, Soorat Aal-Imraan (3 : 85)].


Following the alterations in their religion, most of the people of the Book turned kuffaar and few remained on the original teachings of the Torah and the Gospel. This is clear in the Qur'anic texts where Allaah, the Most High, says :

) وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْراً لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ)(آل عمران: من الآية110)

And had the people of the Scriptures believed, it would have been better for them; among them are some who have faith,14 but most of them are







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13Like the belief of Muslims who accepted the Message of Muhammad صلي الله عليه وسلم.
14Includes those amongst them who had faith before Muhammad صلي الله عليه وسلم was sent to mankind. The believers whom Allaah descrived :
al-Faasiqoon [Disobedient to Allaah and His Messenger, and rebellious against Allaah's Command]. [Qur'aan, Soorat Aal-'Imraan (3 : 110)].

Following the above description, Allaah سبحانه وتعالى said:

)لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ * يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَئِكَ مِنَ الصَّالِحِينَ) (آل عمران:113-114)
Not all of them are a like ; a party of the people of the Scripture stand for the right, they recite the aayaat of Allaah during the hours of the night, prostrating themselves in prayer. They believe in Allaah and the Last Day; they enjoin what is right and forbid what is wrong, and they hasten in good works; and they are among the righteous. [Qur'aan, Soorat Aal-'Imraan (3:112-114)].









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) وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً) إلى قوله تعالى:) فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ)(الحديد: من الآية27)
And we ordained in the hearts of those who followed him ('Eessa) compassion and Mercy … So, we gave those among them who believed their (due) reward, but many of them are Fassiqoon. [Qur'aan, Soorat Al-Hadeed (57:27)].
This party includes those who held to the original Scriptures before they were abrogated by Qur'aan and Sunnah. They were on the righe religion enjoining tawheed and forbidding Shirk, just as Allaah described the believing followers of Musa عليه السلام :

)وَمِنْ قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ) (لأعراف:159)
And of the people of Musa there is a community who lead [the men] with truth and establish justice. (i.e. judge men with truth and justice). [Qur'aan, Soorat Al-A'raaf (7 : 159)].

Whoever held to these qualities amongst them ( i.e. to the true revelations), prior to the advent of prophet Muhammad صلي الله عليه وسلم, was a believer. The believers from the people of the Book who accepted the prophet's Message of Islaam will receive a double reward:

)وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ) (البقرة:4)
And who believe in that which has been sent down [revealed] to you [Muhammad صلي الله عليه وسلم]15 and in that which was sent down before you [the Torah






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15The revelation includes the Qur'aan and the authentic sunnah.
And the Gospel, etc.] and they believe with certainty in the Hereafter. [Quraan, Soorat Al- Baqarah (2:4)].

)وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَناً قَلِيلاً أُولَئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ) (آل عمران:199)
And there are, certainly, among the people of the Scripture, those who believe in Allaah and in that which has been revealed to them, humbling themselves before Allaah. They do not sell the aayaat of Allaah for a lillte price, for them is a reward with their Rabb [Allaah]. Surely, Allaah is Swift in account.16 [Qur'aan, Soorat Aal-'Imraan (3 :199)].







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16 Ibn Taymeeyah explained that some of the sahaabah (e.g. Jaabir ibn 'Abdullah, bin 'Abbaas, and Anas ibn Maalik رضي الله عنهم  as well as most of the scholars mentioned that the aayah (Qur'aan 3 : 199), was revealed concerning the faith of an-Najaashi, the king of Abasseenyah known as "as-hamah" ('Atiyyah, in Arabic), who knew that the Message of Muhammad صلي الله عليه وسلم was the truth confirming that of 'Eessa before him. He accepted Islaam but was unable to migrate to daarul-Islaam (where Islaam is the apparent and practiced deen), nor he was able to declare it amongst his Christian nation. After the Prophet صلي الله عليه وسلم  knew of his death,
)الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ * وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ * أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَأُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ) (القصص:52-54)
Those to whom We gave the Scripture [i.e. the Torah and the Injeel etc.] before it, - they believe in it [the Qur'aan], and when it is recited to them, they say : " We believe in it. Verily, it is the truth from our Rabb. Indeed even before it we have been from those who submit themselves to Allaah in Islaam as Muslims [like 'Abdullaah ibn Saalam and Salmaan Al-Faarisee, etc]." These will be given their reward twice over, because they are patient, and repel evil with good, and








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he called upon the sahaabah and performed the funerat prayers in absentia on an – Najaashi, thus confirming his belief in Islaam. The aayah, therefore, may apply to anyone from the people of the Book or the mushrikeen who lives in daarul-harb (a land in which the kaffaar are prevailing, or land of the kuffaar between whom and the Muslims there is no peace) and who believes in Allaah and in Muhammad صلي الله عليه وسلم as Allaah's final Messenger, yet unable to declare his faith openly or unable to migrate to any Muslim country. He does what he is able to do from the acts of worship and as he knows them. [See ibn Taymeeyah's Al-JawaabusSaheeh], pp. 202-210.
Spend [in charity] out of what we have provided for them. [Qur'aan, Soorat Al-Qasas (28:52-54)].

It has been confirmed that the prophet said صلي الله عليه وسلم :

" ثلاثة يؤتون أجورهم مرتين : الرجل تكون له الأمة فيعلمها فيحسن تعليمها ، ويؤدبها فيحسن أدبها ، ثم يعتقها فيتزوجها فله أجران . ومؤمن أهل الكتاب الذي كان مؤمناً ( وفي لفظ مسلم : بنبيه) ثم آمن بالنبي صلي الله عليه وسلم ـ فله أجران . والعبد الذي يؤدي حق الله وينصح لسيده ( ولمسلم : وحق سيده ) " رواه البخاريومسلم .

" There persons will get their reward twice [i.e. a double reward]. [One is] a person who has a slave girl and he educates her properly and teaches her good manners properly [without violence] and then manumits and marries her. Such a person will get a double reward [Another is] a believer from the people of the Scriptures who has been a true believer [in his prophet],* and then he believes in the prophet [Muhammad صلي الله عليه وسلم]. Such a person will receive a double reward. [The third is] a slave man who observes Allaah's right and is sincere to his master [and observes the rights of his master.]"17







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17 Collected by al-Bukhaari and Muslim. The text is as reported by al-Bukhaari in his saheeh, vol. 4, no. 255, p. 158. The (*) refers to some parts of the text as reported by Muslim.
The Qur'aan also mentions the case of believing monks and priests who followed the true teachings of 'Eessa and who believe in the revelation to prophet Muhammad صلي الله عليه وسلم and would love to be from the ummah of Muhammad صلي الله عليه وسلم :

)لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَاناً وَأَنَّهُمْ لا يَسْتَكْبِرُونَ * وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِين * وَمَا لَنَا لا نُؤْمِنُ بِاللَّهِ وَمَا جَاءَنَا مِنَ الْحَقِّ وَنَطْمَعُ أَنْ يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ * فَأَثَابَهُمُ اللَّهُ بِمَا قَالُوا جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ الْمُحْسِنِينَ) (المائدة:82-85)
Verily, you will find the strongest among men in enmity to the believers [Muslims] the Jews and pagans; and you will find the nearest amongst them in love to the believers those who say : " We are Nassare (Christians)." 18  That is because











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18 Those who claim to be followers of 'Eessa and the true Injeel (Gospel) should have a general love for Islaam and its people, because the teachings of 'Eessa were based upon mercy and kindness :
amongst them there are priests and monks, and they are not proud. And when they [who call themselves Christians] listen to what has been sent down to the Messenger صلي الله عليه وسلم, you see their eyes overflowing with tears because of the truth they have recognized. They say : " Our Rabb! We believe, so write us down among the witnesses [Muhammad صلي الله عليه وسلم and his nation]. And why should we not believe in Allaah and in that which has come to us of the Truth [tawheed]? And we wish that our Rabb will admit us [in al-Jannah on the Day of Resurrection] along with the righteous people [Prophet Muhammad صلي الله عليه وسلم and his companions رضي الله عنهم. So, Allaah rewarded them with Gardens under which rivers flow [in al-Jannah], they will abide therein forever, because of what they said, Such is the reward of good- doers. [Qur'aan, Soorat al-Maa'idah (5 : 82)].19








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) وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً )(الحديد: من الآية27)
And we ordained in the hearts of those who followed him compassion and Mercy. [Qur'aan, Soorat Al-Hadeed (57:27)].
In fact they must submit to Allaah and his deen because the message of 'Eessa and Muhammad عليهما الصلاة والسلام in calling the people to the tawheed, are the same.
19 See Shaykh-ul-Islaam's Al-Jawaabus-Saheeh, vol. 2 pp. 201-213.
The aayaat cited above are some of the qualities of the believing Christians. In our times, any " Christian" who carries similar beliefs and lives in a remote place where he (she) is unable to know about Islaam, are, inshaa' Allaah, believers. If they know about Islaam, they must declare their acceptance of it unless it will result in their death. They are called to migrate to daarul-Islaam, and Allaah knows best.

Question: Some Muslims say : " But Allaah سبحانه وتعالى had mentioned in the Qur'aan that there are churches, synagogues, and monasteries where the Name of Allaah is mentioned. So, how can we understand this in light of the above explanations about the people of the Book"?

All praise is due to Allaah. The aayah in the Qur'aan where the above places are mentioned is :

) وَلَوْلا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيراً وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ)(الحج: من الآية40)

Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid, where in the Name of Allaah is mentioned much would assuredly have been pulled down. [Qur'aan, Sooarat Al-Hajj (22:40)].








The masaajid are the places where the Name of Allaah was and still being mentioned. When they were on their original faith, the people of the Book mentioned the Name of Allaah in their places of worship, However, because of the alterations in their religions, shirk in worship was introduced, even though some of them may mention the Name of Allaah Hence, their places of worship cannot be considered as boyoutullaah (Houses of Allaah), because they committed kufr and their places contain a wide range of blasphemous symbols (pictures, crosses, etc.).

Imaam ibnul Qayyim said:20 " Had it not been for Allaah's checking of one set of people by means of another, these places (mentioned in the aayah) which were belobed to Allaah before Islaam (i.e. in its final and comprehensive form), woukd have been pulled down. After Islaam, these places are known to Allaah, but hated Allaah, for example commanded special treatment to the people of the Book under the Islaamic Rule, including their








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20 In Badaai' At-Tafseer ( The Unprecedented of Tafseer), which is a collection of explanations of certain aayaat of the Qur'aan, collected by Yusri as-Sayed Ahmad  [Dammaam, Saudi Arabia: Daar ibnul jawzi, 1414/1993]. Vol.3,p. 214.
Protection, yet He سبحانه وتعالى hates them. He commanded the defending of their places of worship, yet He hates them because other than Him is being worshipped in such places…" 21

Ibn 'Atiyyah said: " He صلي الله عليه وسلم checked them when they were on the Truth before the alterations and abrogation [i.e. of their religions]."22

In Light of The Above, all the present nations of Jews, Christians, Sabians ( if any are left, and those who worshipped Allaah based upon their










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21Allaah willed them to exist, yet He hates the shirk practiced by them. He willed and created Iblees (the Devil) and He hates him. This is His Universal Will-iraadah al-kawniyyah. Allaah's Judicial will: al-iraadah ash-shar'iyyah is to protect their places of worship outside such places, and they conform to all of the rules regarding their interactions with Islaamic Law.
22 Quoted in Fathul-Bayaan fee MaqassidilQur'aan( The Eloquent Clarification to the Objectives of the Qur'aan), by Sidique Hassan al-Khanouji al- Bukhaari [Sidon,Beirut, Lebanon: ad-Daar al-'Assriyyah, 1412/1992], Vol. 9, p. 57.
Fitrah,23 must come to the Final Message from Allaah, and submit to Him alone in Islaam.

The people of the Book as they exist now, accepted other than Allaah as deities. No doubt that they are kuffaar as Allaah صلي الله عليه وسلم refers to them. When they followed Musa and 'Eessa عليهما السلام according to the unaltered Torah and the original Gospel, respectively, they were Muslims then. Does a knowledgeable Muslim believe that those who think of 'Eessa as savior, a son of God, Three in One, etc. are believers?

)لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ)(المائدة: من الآية17)

Surely, in disbelief are they who say that Allaah is the Messiah, son of Mary ! [Qur'aan, Soorat Al-Maa'idah (5 :17)].

Are those who believe in Trinity believers in tawheed ? Allaah says about them :

)لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلاثَةٍ وَمَا مِنْ إِلَهٍ إِلَّا إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ) (المائدة:73)
Surly, disbelievers are those who said: " Allaah is the third of the three [in a Trinity]." But there







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23 Fitrah : natural inclination to worship Allaah alone.
Is no True God but One God [Allaah]. [Qur'aan, Soorat Al-Maa'idah (5:73)].

They remain as people of the Book since a Book was revealed to their respective prophets. Whoever says he is a believer in their Books, even in their astered forms, is from the people if the Book. Any Christian or Jew who dissociates himself from his respective Book and denies it, cannot be considered as being from the people of the Book.

On the other hand, Allaah, the All-Wise and all just, legislated certain guidelines that define certain relationships between the Muslims and the people of the Book. Amongst such relations, is marriage to the 'afeefah (chaste) women of theim,24 eating their lawfully slaughtered meat, etc. Such distinctions do not make them true believers in Allaah.

Shaykh-ul-Islaam ibn Taymeeyah commented on the following aayaat :







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24Certainly it is advised to marry the Muslim woman even if a chaste woman of the people of the Book offers herself for marriage to a Muslim. There are so many problems associated with marriage to women from the people of the Book in our times. The Muslim must be very careful about such a decision if it deems necessary.
)لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ) (البينة:1)
Those who disbelieve from among the people of the scripture [Jews and Christians] and al-Mushrikeen,125 were not to leave [their disbelief] until there came to them clear evidence. [Qur'aan, Soorat Al-Bayyinah (98:1)].

) وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا )(آل عمران: من الآية20)

And say to those who were given the Scriptures [Jews and Christians] and to those who are illiterates [Arab pagans]: "Do you [also] submit yourselves [to Allaah in islaam] ?" If they do, they are rightly guided, [Qur'aan Soorat Aal-'Imraan (3:20)].

He said: " And other aayaat like those above address

Those who exist [i.e. from the Jews Christians, and mushrikeen]. The Scripture that is referred to is the Book in their hands in which alerations and abrogations were carried out, and does not refer to those who held to the Scriptures





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25 Mushrikeen : Those who commit shirk including pagans, polyheists, idolaters, and unbelievers in the Oneness of Allaah and in His Messenger Muhammad صلي الله عليه وسلم.
Before they were altered and abrogated, because they were not kuffaar then. Also, they were not [the ones being addressed] by the Qur'aan as "you people of the Book," because they died before the Qur'aan was revealed. So, all those who believe in the existing Books [altered and abrogated], are from the " People of the Book," and they are kuffaar because they hold to altered and abrogated Books, and they are, like all other kuffaar, in Hell forever,26 although Allaah, the Exalted, commanded that they pay jizyah27 and made it permissible to eat their food and marry their women."28

In Conclusion :

1. The only deen accepted to Allaah is Islaam.
2. Islaam is the last and final message to all mankind (Christians, Jews Buddhists, Hindus, etc.)
3. Islaam abrogated all religions.



26 If they die on their beliefs.
27 Head –tax imposed by Islaam on the people of the Book and other people who have a revealed book when they live under Muslim rule, Wherein they and their properties and wealth are protected.
28 Quoted in Majmoo' Al-Fataawaa, vol. 35, pp. 227-228.








4. The Qur'aan is the true word of Allaah and it abrogated all of the previously – revealed Scriptures.

5. The Torah and al-Injeel as they exist in the hands of the "People of the Book" are altered. Even if their original forms are to be found at any time, then they are still abrogated by the Qur'aan.

6. Had their Prophets been alive they would all follow and abide by the teachings of Muhammad صلي الله عليه وسلم. This is the Covenant which Allaah took upon all the prophets.29



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29 Allaah says (what means) : And [remember] when Allaah took the covenant of the prophets, saying : ' Take whatever I gave you from the Book and Hikmah [understanding of the Laws of Allaah], and afterwards there will come to you a Messenger [Muhammad]. Confirming what is with you; you must, then, believe in him and help him.' Allaah said : 'Do you agree [to it] and will you make up My covenant [which] conclude with you]?' They said : 'We agree.' He said : ' Then bear witness, and I am with you among the witnesses [for this]' [Qur'aan, Soorat Aal-'Imraan (3:81)]. Furthermore, in the hadeeth reported by Imaam Ahmad and others, the prophet صلي الله عليه وسلم said (what means), " If Musa were alive and present among you, it would not be permissible for him to do anything but to follow me." [Shaykh Al-Albaani stated that it is reported by Ahmad, Al-Bayhaqi, and Ad-Daarimee, Al-Laalkaa'ee, Al-Harawee and others, and that its degree of authenticity is hasan. See MishkaatulMasaabeeh, vol. 1, no. 177].
7. Every believer should firmly believe that the Jews and Christians are kuffaar and enemies of Allaah, His deen, the Prophet Muhammad صلي الله عليه وسلم, and the Believers.

8. The Kuffaar who die on kufr will dwell forever in the Hell of Fire. However we don't judge that a particular kaafir is in Hell except when their is a specification from the Qur'aan and (or) authentic sunnah.30

9. The call for "Unity of Religions," Sometimes misleadingly called a "Comity of Religions," aims at eliminating everything which distinguishes Islaam from kufr.
10. Calling and supporting the concepts of the "Unity of Religion" is considered riddah (apostasy).31

11. The above does not mean that the Muslim abandons calling the kuffaar to Islaam.

We are ordered to call them to the way of Allaah, and this is in the best of their interest and thus





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30Example Abu Taalib is in Hell, and Fir'awn is in Hell, as well as others specified in authentic texts.
 31This ruling has been published as a religious verdict (fatwa) by the permanent Committee for Islamic and Educational Research in Saudi Arabia on the 25th of Muharram, 1418 (corresponding to 31-5-1997), no. 19402.
da'wah to Allaah is the best advice given to them. One of the great ways of da'wah is to deal with them justly and to call them to Allaah in the best way which is based upon good knowledge.32 This

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32 The Aayah in Soorat Al-'Ankaboot (29:46):

)وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ) (العنكبوت:46)
(which means), " And do not argue with the people of the Scriptures (Jews and Christians), unless it be in [a way] that is better, except with such of them as do wrong, and say [to them]: "We believe in that which has been revealed to us and revealed to you; our Ilaah [God and your Ilaah [God] in One [i.e. Allaah], and it is to Him we submit [in Islaam]," calls the believers to argue with the people of the Book in a way that is better, i.e. inviting them to Allaah with His aayaat (verses, proofs, evidences, etc.) Using the clearest indicative words which proves the objective and to avoid being harsh save with such of them as do wrong. [See Tafseer ibn Jareer At- Tabaree for this aayah as well ibnul Qayyin's MadaauijusSaalikeen (Beirut, Al-Fiqee, n.d.), vol. 1. pp. 445- 446. It is not a call for interfaith dialogue. It is a call for a common word between them and us. This word has been defined by Allaah, Most High, in the following Aayah :

)قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلا نُشْرِكَ بِهِ شَيْئاً وَلا يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَاباً مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ) (آل عمران:64)
does not mean that the Muslim compromise the basics of his deen. It also does not mean that Muslims should indulge with the kuffaar in an aimless dialogue such as : " Tell us how you pray and we will tell you how we pray," as done by some people who engage in such dialogue. The most important thing is : Who diserves to be worshipped Alone?33 They worship idols, images, men, etc. We worship the true God of all creation. So we call them with the right knowledge to abandon shirk and to submit to Allaah in tawheed. The best methodology (manhaj) of da'wah  is that exemplified by the prophet صلي الله عليه وسلم when he sent Mu'aath ibn Jabal رضي الله عنه to the "People of the Book" in Yemen. The first thing he صلي الله عليه وسلم commanded him to do is to call them to tawheed and belief in







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[which means] : O People of the Scripture [Jews and Christians]: Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah. Then if they turn away, say : "Bear withness that we are Muslims." Qur'aan, Soorat Aal-'Imraan (3:64)]. Certainly it is not a call for "comity" or "unity of religions."
33 Five years ago I wrote a book as well as a short treatise entitled, "Who Deserves to be Worshipped Alone?" Inshaa'Allaah it is helpful to address people from all religions.
Muhammad صلي الله عليه وسلم as His Messenger.34  Then he told him :

" If they obey you to do so, then inform them that Allaah has enjoined upon them five salawaat [prayers] in every day and night [ in twenty-four hours], and if they obey you and do so, then onform them that Allaah has made it obligatory for them to pay sadaqa [zakaat] from their properties and it is to be taken from the wealthy among them and given to poor among them."130

I worte about this matter several years ago when some Muslim brothers started to engage in " dialogue" with the people of the Book. I cautioned our brothers to establish that the "dialogue" should transform into a way for da'wah and not "negotiations" because we cannot negotiate on Shirk. Now with the call for "Unity of Religion," I urge all the Muslims to advise each other about the dangers of this concept and to direct their respective communities to disassociate from this path of kufr. May Allaah who is the Most High, above everything, guide the misguided








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34 Not just the so-called "recognition" given by some theologians from the people of the Book in our times!
35 The text is in Saheeh Al-Bukhaari (Arabic/English), vol. 2, no. 478. It is also reported by Muslim.
And preserve and protect our ummah from all afflictions and innovations in deen. Aameen.
12. The Muslim disassociates himself from all forms of kufr and shirk.

13. The believer distinguishes between the natural love he has for his father, mother, wife, husband, son, daughter, etc. from the unbelievers and enmity towards them because of their kufr. The natural love is something recognized by Islaam, Otherwise Allaah would not have permitted marriage from chaste women of the people of the Book. This natural love of the kinsfolk and the just and good treatment of the thimmi,36 no-harbi,37 mu'aahad,38 and the musta'min,39 does not necessitate that we love them the love which obliges friendship and alliance. This kind of love is forbidden by Allaah because they oppose Allaah and his deen. The believer satnds in a state of







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36Thimmi : A non- Muslim living in a Muslim country and upon whom th jizyah applies. Those non – Muslims are under the protection of the Muslims.
37The non-combatants from the unbelievers.
38An unbeliever between whom and the Muslims a term of peace has been made for a definite time.
39The unbeliever who is permitted into the Muslim land by the approval of the Muslim governor, e.g. visiting, business, etc.
walaa' (alliance and loyality) and baraa' (disassociation): alliance with the Believers who are obedient to Allaah and His Messenger, and enmity and disassociation from the unbelievers and those opposing Allaah and His Messenger صلي الله عليه وسلم. Allaah سبحانه وتعالى says :

)لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْأِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُولَئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ) (المجادلة:22)
You will not find a people who believe in Allaah and the Last Day, loving [by having friendship and alliance] with those who oppose Allaah and His Messenger [Muhammad صلي الله عليه وسلم], even though they were their fathers, or their sons, or their brothers, or their kinsfolk, For such He has decreed true Faith in their hearts, and strengthened them with Raah [proofs, light and true guidance] from Himself. And we will admit them into the gardens of [al-Jannah] beneath whose trees rivers flow, and they will dwell













therein forever. Allaah is pleased with them and they with him. They are the party of Allaah. Indeed the party of Allaah are th successful. [Qur'aan, Sorrat Al-Mujaadalah (58:22)].
This strengthening mentioned in the aayah applies to everyone who does not love the enemies of the Messengers, even though they may be one's close relatives. This love is not the same as the natural (jibilli) love, but it is the love of nusrah which entails giving allegiance to them. Dealing justly with the non-combatant from the unbelievers is commanded by Allaah. Hence:

(a) The natural love is created by Allaah. He permitted it to occur.

(b) The enmity towards the unbelievers because of their disbelief and rejection of Allaah is legislated by Allaah.
(c) Dealing justly with the non-combatants from the unbelievers is commanded by Allaah.

Since the three matters are all from Allaah and since He سبحانه وتعالى says :

)لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَهَا)(البقرة: من الآية286)

Allaah burdens not a person beyond his scope,
[Qur'aan, Soorat Al-Baqarah (2 : 286)].






then all three matters are within the scope of the believer and they are just and not contradictory :

) وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً)(النساء: من الآية82)

Had it been from other than Allaah, they would surely have found therein much contradiction. [Qur'aan, Soorat An-Nisaa' (4 : 82)].

This is path of the prophets. Contemplate about prophet Nooh عليه السلام and His son when the Just decree of Allaah (the Deluge)40 came upon the kuffaar from the people of Nooh :

) وَنَادَى نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَبْ مَعَنَا وَلا تَكُنْ مَعَ الْكَافِرِينَ)(هود: من الآية42)

And Nooh [Noah] called out to his son, who had separated himself [apart], ' O my son! Embark with us and be not with the unbelievers.' [Qur'aan, Soorat Hood (11 : 42)].

His son chose the way of the unbelievers and though that he will be saved from the water if he takes himself to a mountain. Nooh عليه السلام invoked Allaah :








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40 The great flood in the time of Nooh عليه السلام.
)وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ) (هود:45)
And Nooh [Noah] called upon his Rabb [Allaah] an said, ' O my Rabb ! Verily my son is of my family! And certainly, Your promise is true, and you are the Most just of Judges.' [Qur'aan, Soorat Hood (11:45)].

"Verily my son is of my family!" This is the natural relationship, the jibilli one. Allaah, Most High, reminded Nooh of His command of Legal disassociation (al-baraa' ash-shar't) from the kuffaar.

)قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ) (هود:46)
Allaah said : " O Nooh ! Surly, he is not of your family' [not from the believers of your family], verily, his work is unrighteous, so ask not of Me that of which you have no knowledge ! I admonish you, lest you be one of the ignorants." [Qur'aan, Soorat Hood (11 : 46)].


The immediate submission of Nooh was clear in his saying :










)قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ) (هود:47)
Nooh said : " O my Rabb! I seek refuge with you from asking You that which I have no knowledge. And unless you forgive me and have Mercy on me, I would indeed be one of the losers." [Qur'aan, Soorat Hood (11:47)].

There was a clear distinction between the jibilli and shar'! perspectives in the relationship between Nooh and his son. Contemplate also the relationship with parents :

)وَوَصَّيْنَا الْأِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ * وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفاً وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ) (لقمان:14-15)
And We have enjoined on man [to be dutiful and good] to his parents. His mother bore him in weakness and hardship, and his weaning is in two years give thanks to Me and to your parents unto Me is the final destination. But if they [both] strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, yet deal with










Them justly and kindly in this life. [Qur'aan, Soorat Luqmaan (31:14& 15).

Friendship and alliance and pleasing those who oppose Allaah is an indication of either lack of faith or its weakness in the heart of the beliver. It is against reason that a person can have walaa' for someone who is an enemy of the one he truly loves. You find those who have walaa' for the unbelievers doing things which will earn the love and friendship of the unbelievers by any means. Those who know the truth regarding this matter must remind them of the command of Allaah that :

)يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْأِيمَانِ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ) (التوبة:23)
O you who believe do not take as friends and protectors your fathers and your brothers if they choose unbelief to belief, and whoever of you takes them as friends and protectors is one of the transgressors. [Qur'aan, Soorat At- Tawbah (9:23)].

He, the Mighty and Majestic, set for us the example of prophet Ibraaheem عليه السلام by saying:











)قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِنْ شَيْءٍ رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ) (الممتحنة:4)

There has been for you an example for you to follow in Ibraabeem and those with him, whin they said to their unbelieving people : 'We are free of you and whatever idols you worship besides Allaah, and we deny what you are upon and we reject you; and because of your disbelief in Allaah and your worship of others besides Him, enmity and hatred has arisen between us for ever, unless you believe truly in Allaah, and single Him out, and worship Him alone.' [Qur'aan, Soorat Al- Mumtahinah (60:4)].

The efforts to gain the friendship of the jews and Christians are useless, as they will never be pleased with the Muslims until the Muslims follow their religion. Addressing prophet Muhammad, the Imaam of the Muslims, Allaah, the Exalted, warned him that :

)وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُم)(البقرة: من الآية120)










Never will the jews nor the Christians be pleased with you [O Muhammad صلي الله عليه وسلم till you follow their religion. [Qur'aan, Soorat Al-Baqarah (2:120)].

Hence, the command to abstain from following the paths of the Jews and Christians applies to the entire Ummah of Muhammad صلي الله عليه وسلم:

)إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ) (قّ:37)
Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.
[Qur'aan, Soorat Qaaf (50:37)].




تمت بحمد الله




All praise is dut to Allaah, and may the salaah and salaam of Allaah be upon Muhammad, his family, his companions, and those who follow on their path in righteousness until the Day of Resurrection.


Seeking forgiveness from Allaah,
Saleh As- Saleh.


تم بحمد الله


تفسير آية الكرسي للشيخ محمد بن صالح العثيمين 


رحمه الله