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 (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 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 :
- 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]
- The Prophet's intercession for ahalul-Jannah to enter al-Jannah.
- 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.
