Explanation of Aayat al-Kursi
Creator: Muhammad bin Saalih Al-’Uthaymeen
Date: 2006-04-24
Format: text
Identifier: http://www.al-sunnah.com/ayatalkursi.htm
Language: en
Subject: quran
Title: Explanation of Aayat al-Kursi
Created on: Mon Apr 24 17:01:51 -0400 2006
Updated on: Mon Sep 25 13:29:20 -0400 2006
Version: 3
Abstract: ... ’aarij (70:4]. · Sometimes the Qur’aan mentions the descent of things from Him I: He [Allaah] arranges [every] affair from the heavens to the earth. [Qur’aan, Soorat As-Sajdah (32:5)]. Verily We: It is We Who have sent down the thikr [the Qur’aan]. [Qur’aan, Soorat Al-Hijr (15:5)]. · In the Book there is also the affirmation that Allaah I is above the heavens: · Do you feel secure that He, who is above the heaven [Allaah], will not cause the earth to sink. [Qur’aan, Soorat Al-Mulk XE "mulk" (67:16)]. In addition to the above aayaat, there are many other references in the Qur’aan which affirm the ‘uluw XE "‘uluw" of Allaah. Similarly the sunnah XE "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 (r): “Our Rabb XE "Rabb" is Allaah Who is in the heaven XE "Our Rabb is Allaah Who is in the heaven" ...”[75] And in his action as when he (r) pointed towards the heavens when he said: “O! Allaah be witness [saying it thrice],” before the greatest assembly of Muslims then.[76] As to his approval, the Prophet (r) asked a slave girl: "Where is Allaah?" She replied: “Above the heavens.” He (r) then ordered her master, “Grant her freedom, because she is a believer XE "Where is Allaah?\" She replied\: \“Above the heavens\”. He (r) ordered her master\: \“Grant her freedom because she is a believer" XE "Where is Allaah?\" She replied\: \“Above the heavens\”. He (r) ordered her master\: \“Grant her freedom because she is a believer" .”[77] As for the ijmaa,’ it is acknowledged that the salaf XE "salaf" are in agreement that Allaah is above His ‘arsh XE "‘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 ý‘aql (intellect), has two angles to it: 1. The ‘uluw XE "‘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 I would be equal to him in perfection. Thus it is necessitated that Allaah U is above everything. Finally, as far as the fitrah XE "fitrah" (natural inclination or disposition) is concerned, each person naturally acknowledges the fact that Allaah is above the heavens. That is why whenever a person supplicates His Rabb XE "Rabb" (Allaah) he (she) takes refuge towards the direction of the sky (i.e. upward).[78] [In this regard it is noteworthy to mention] that because Abul Ma’aali al-Juwayyni,[79] may Allaah bestow His mercy upon him and may He forgive him, denied the ascending of Allaah above the ‘arsh XE "‘arsh" (istiwaa’ ‘ala al-’arsh) and the ‘uluw of Allaah in His Essence, he had decided that, “Allaah was and there was nothing,[80] and He is now as He ever has been,”[81] denying the istiwaa XE "istiwaa" ‘ala al-’arsh. Abul ‘Alaa al-Hamadaani,[82] may Allaah bestow His mercy upon him, said, “Teacher! There is no need to mention the ‘arsh.[83] Just tell us about this necessity which we find within ourselves: Whenever an ‘aarif XE "‘aarif" (one who knows of Allaah) says: ‘O! Allaah,’ he finds within his heart a compelling intent aspiring upward?[84] Al-Juwayyni XE "Al-Juwayyni" slapped his hands against his head screaming, “Al-Hamadani rendered me perplexed. Al-Hamadaani XE "Al-Hamadaani" rendered me perplexed.” He was unable to respond because the matter is natural and cannot be denied. The strange 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 XE "Rabb" on the Day of Resurrection? Then Allaah I said: 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’ XE "Saba’" : 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 XE "al-Qayyoum" , al-’Aliyy, al-’Atheem.[85] 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: 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 XE "hayaat" (Life) for Allaah, and that His life is one of perfection, neither preceded by ‘adam XE "‘adam" nor coming come to naught nor characterized by imperfection. On the 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.[86] The Life of Allaah, however, is perfection from all angles because of His saying: The Living, where the particle is for al-istighraaq, XE "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 XE "qayyoumiyyah" [87] for Allaah U because He said: 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 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 said: 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 XE "aayah" contains ismullaahi al- aa’tham (Allaah’s Most Great Name) affirmed in His saying: 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. [88] These two Names were mentioned in three places in the Qur’aan, in the two soorahs known as az-zahraawayn[89] (Al-Baqarah and Aal-’Imran), and in Soorat Taha.[90] 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 and the attribute of ihsaan (beauty) is entailed in the Name 7. The perfection of Allaah’s Life and qayyoumiyyah XE "qayyoumiyyah" such that they are free from the slightest imperfection. The evidence is in His Saying: 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: Neither slumber, nor sleep overtakes Him. 8. Affirming as-sifaat XE "sifaat" as-salbiyyah XE "as-sifaat as-salbiyyah" for Allaah because of His saying: Neither slumber, nor sleep overtakes Him, and His saying: He feels no fatigue in guarding and preserving them. The sifaat XE "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: To Him belongs whatever is in the heavens and the earth. 10. This Sovereignty is exclusively His. The evidence lies in the same aayah XE "aayah" : To Him belongs whatever is in the heavens and the earth, in which the predicate XE "predicate" (gram. khabar) “To Him” has preceded the subject (gram. mubtada’) which is the conjunctive noun XE "conjunctive noun" “Whatever”. In this way, there is a grammatical state of hasr XE "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: 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.[91] 12. The Perfection of the Kingship of Allaah, as evident in His saying: Who is he that can intercede with Him except with His Permission? This Kingship 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: [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. 14. Affirming the “Permission” which is His Command: [None can intercede] except by Allaah’s Permission, 15. Affirming the ‘ilm (Knowledge) for Allaah and that His Knowledge comprehends the past, the present, and the future. The evidence is in His saying: 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 XE "qadariyyah" [92]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 of His salves only after they are carried out, denying that Allaah knowledge comprehends everything. 17. The rebuttal of the two sects, the Khawaarij XE "khawaarij" [93] and the Mu’tazilah XE "mu’tazilah" [94] by affirming the shafaa’ah XE "shafaa’ah" . Both sects deny the general intercession approved for the Prophet (r) 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 XE "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 XE "kaafir" and no longer belongs to the fold of Islaam.” The Mu’tazilites were fearful to oppose the people of ahlus-sunnah XE "sunnah" and the kharijites. They took a 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 XE "shafaa’ah" (intercession). The generality of the aayah XE "aayah" refutes the position held by both sects: 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: 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.[95] 20. Forbidding the takyeef XE "tak-yeef" (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 XE "mu’attilah" , due to His saying: And they will never compass anything of His Knowledge. This is evidence against the Mu’attilah XE "mu’attilah" because they say, for example, that Allaah I 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 XE "tak-yeef" (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 I did not negate that the Attribute of the Hand from His Self, not even in one single aayah XE "aayah" in the Qur’aan, nor did the Prophet (r) negate this Attribute in any hadeeth, nor did the righteous predecessors (as-salaf XE "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 XE "aayah" : 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 XE "mashee’ah" (Will) for Allaah because of His saying: Except that which he Wills. 24. Rebutting the Qadariyyah XE "qadariyyah" and the Mu’tazilah XE "mu’tazilah" who say that Allaah, the Most High, does not Will anything as far as man is concerned.[96] This is evident in Allaah’s saying: 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: His kursi extends over and encompasses the heavens and the earth. 26. The Greatness of the Creator of the kursi because the greatness of the created implies the Greatness of the Creator. 27. The kufr XE "kuffr" 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 XE "sadoom" ) or the like. There is no doubt that the one who holds to this belief is a kaafir XE "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 XE "sunnah" . 28. Affirming the Strength of Allaah, and the proof is His saying: He feels no fatigue in guarding and preserving them. 29. Denying the mashaqah (fatigue) from Allaah, the Mighty and Majestic, because of His saying: He feels no fatigue. This is one of the sifaat XE "sifaat" as-salbiyyah just like saying of Allaah: 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: 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 guards 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: 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)].[97] And His saying: He withholds the heavens from falling on the earth except by His Leave. [Qur’aan, Sooart Al-Hajj (22:65)]. 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 is not one that can grasp them after Him. [Qur’aan, Sooart Faatir (35:41)]. 32. Affirming al-’uluw ath-thaati (the Transcendence of Allaah in His Essence) and al-’uluw as-sifaati (the Transcendence of Allaah’s Attributes) because of His saying: And He [Allaah] is the Most High, above everything. 33. Rebutting both the Hulooliyyah XE "hulooliyyah" [98] and the Mu’atilah who negate this Attribute of Allaah. The Hulooliyyah say, “Allaah is not above everything but rather He is everywhere.” And the Mu’attilah XE "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: And He is the Most High, above everything, and He is the Most Great. That is why Allaah said in Soorat An-Nisaa’: 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. [Qur’aan, Soorat An-Nisaa’ (4:34)]. 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, then remember the Greatness of Allaah. 35. Affirming the Greatness of Allaah because of His saying: 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 XE "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: 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 XE "shirk" billaah),[99] 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 U 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.” 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 (r) to his daughter [following the death of her child] when he said: “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 XE "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" ].”[100] · 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 XE "salaah" and salaam XE "salaam" of Allaah be upon our Prophet Muhammed and upon his family and all of his companions. b æÇáÍóãúÏõ ááå 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 XE "ummah" . It was completed after salaatul ‘asr on Saturday, the 2d of Rabbi’ al-Awwal of the year 1419 after the Hijrah of Prophet Muhammad XE "Muhammad" (r). 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 XE "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 XE "Muhammad" (r). I ask Him I to save us from the Fire of Hell and to admit us to His Firdaws XE "Firdawws" in al-Jannah XE "al-Jannah" by His Mercy. May Allaah guide those who deviated from the path of the salaf XE "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, KSA. HOME Knowledge Audio Links Boardroom Help Us ! For Free Sign Book Free Submit ! Email Me [1]r (Sallallaahu ‘alayhi wasallam): The salaah XE "salaah" and salaam XE "salaam" of Allaah be upon His Prophet Muhammad XE "Muhammad" . The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) upon His ‘arsh XE "‘arsh" (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (r). The salaam is Allaah’s safeguarding of the Prophet (r) from deficiencies and any kind of evil, and the protection of the Message with which he was etrusted. When the Muslim says r (sallallaahu ‘alayhi wasallam), he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islaam which was revealed to him (r). [See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar ibn Katheer, and Al-Madeenah, Saudi Arabia: Daar at-Turaath, ý1408/1988], p. 128. [2]Rabb XE "Rabb" : Allaah is Ar-Rabb. He is the One Who gave all things the power to grow, to move and to change, to Whom belongs the Creation and Commandment; the Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides for and Sustains all that exists. [3]Deen: The practical and doctrinal aspects of deen XE "deen" are more comprehensive than the Western concept of religion. The deen of Islaam is the way of life prescribed by Allaah. [4]Reported by Al-Bukhaari XE "al-Bukhaari" , Saheeh Al-Bukhaari (Arabic/English), vol. 2, p. 59, and by Muslim in his Saheeh (English Translation), vol. 2, no. 2258. [5]See Saheeh Al-Bukhaari (Arabic/English), vol. 2, chapter 11, p. 59. [6]Imaam Ibnul Qayyim XE "ibnul Qayyim" in his book Muftaah Daarus Sa’aadah [al-Khobar, Saudi Arabia: Daar Ibn ‘Affaan (1st.ed; checked by Shaykh ‘Ali Hasan XE "‘Ali Hasan" ‘Abdul Hameed al-Halabi al-Athari), 1416/1966], vol. 1, pp. 301-303. [7]’Ibaad (sing.‘abd, lit. “slave”). When generalized, ‘ibaad XE "‘ibaad" includes the believers and none-believers, the righteous and the wicked. This is the universal kind of ‘uboodiyyah XE "‘uboodiyyah" (slavery) pertaining to the ruboobiyyah XE "ruboobiyyah" of Allaah (He is the Rabb XE "Rabb" of all that exists). Accordingly, it is the submission to the what Allaah has commanded and decreed in the creation, and this kind of submission is common to all creation, none is able to escape it. Allaah ÊÚÇáì (the Most High) said: { Åä ßá ãä Ýí ÇáÓãÇæÇÊ æÇáÃÑÖ ÅáÇ ÂÊí ÇáÑÍãä ÚÈÏÇ } [ãÑíã¡93] There is none in the heavens and the earth will come to ar-Rahmaan XE "ar-Rahmaan" [The One Whose Mercy encompasses everything (Allaah)] on the Day of Resurrection as submissive slaves. [Qur’aan, Soorat Maryam (19:93)]. The second kind of ‘uboodiyyah XE "‘uboodiyyah" comprises the general obedience to Allaah. It is specific to those who comply to the sharee’ah XE "sharee’ah" of Allaah, U. He I says: { æÚÈÇÏ ÇáÑÍãä ÇáÐíä íãÔæä Úáì ÇáÃÑÖ åæäÇ } And the believing slaves of ar-Rahmaan XE "ar-Rahmaan" are those who walk on the earth in humility and sedateness. [Qur’aan, Soorat Al-Furqaan (25:63)]. The ‘uboodiyyah XE "‘uboodiyyah" of the Messengers (‘alayhimu as-salaam XE "salaam" : May Allaah protect them from all kinds of evil) is the very special slavery to Allaah, Most High. None can compete with the Messengers’ degree of ‘uboodiyyah to Allaah. [8]Bin Baaz, Shaykh ‘Abdul ‘Azeez XE "‘Abdul ‘Azeez bin Baaz" Al-’ilm Wa Akhlaaqu Ahlihi [Riyaadh, Saudi Arabia: a special print compiled by Dr. Muhammad XE "Muhammad" S. ash-Way’ir, 2d, ed. 1409/1988], pp. 302, 315. This important treatise was rendered into English by Br. ‘Ahmar ibn Muhammad Iqbal and entitled Knowledge [Birmingham, U.K.: Al-Hidaayah Publishing & Distribution 1995]. [9]Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292. [10]Deeniyyah: Pertrains to Allaah’s sharee’ah XE "sharee’ah" (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will). [11]Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree. [12]Imaam ibnul Qayyim XE "ibnul Qayyim" in his book Al-Fawaa’id [Dammaam, Saudi Arabia: Daar ibnul Jawzee (checked and reformatted by Shaykh ‘Ali Hasan XE "‘Ali Hasan" ‘Abdul Hameed), 1417/1996], p. 396. [13]As in the authentic and famous hadeeth reporting the encounter of Abu Hurayrah t with the one of the shayaateen. See page 16. [14]It is reported by at-Tabaraani that the Prophet (r) said: “The one who recites aayatul kursi XE "aayatul kursi" after the conclusion of an obligatory prayer, he is under the Care of Allaah ÊÚÇáì until the next prayer commences XE "The one who recites aayatul kursi after the conclusion of an obligatory prayer, he is under the Care of Allaah ÊÚÇáì until the next prayer commences" .” See at-Tabaraani’s At-Targheeb wat-Tarheeb (2:435). Al-Haafith Al-Munthiri said, “At-Tabaraani reported it with a good chain of narration.” Al-Haythami stated the same conclusion (Majma’ Az-Zawaa’id, 10:109). [15]This hadeeth is reported by At-Tabaraani, ibn as-Sunni, ibn Hibbaan, and others. Ibn Hibbaan graded it as saheeh in his book As-Salaat. Al-Haythami said: “At-Tabaraani reported it in Al-Kabeer and Al-Awsat with different narrations, one of them is good.” Al-Haafith ibn Hajar said,“Its isnaad is saheeh...and ibnul Jawzee was inattentive when he reported it in his Mawdoo’aat (fabricated collection of ahaadeeth).” Shaykh al-Albaani XE "al-Albaani" authenticated it in As-Silsilah As-Saheehah (vol.2, no.972) and said: “Ibn Khatheer declared it as saheeh in his tafseer XE "tafseer" (exegesis).” He noted that Shaykh-ul-Islaam ibn Taymeeyah’s calssification of this hadeeth as weak, as in his Fatawaa (22:508), “Appears to be made at the stage when he was beginning to seek knowledge. In fact, his student Imaam ibnul Qayyim XE "ibnul Qayyim" related that he (ibn Taymeeyah XE "ibn Taymeeyah" ) was reported to have said, “I never relinquished [to recite] it after each [obligatory] salaat.” After detailing the various reports regarding this hadeeth, ibnul Qayyim commented, “It has its basis and it is not mawdoo’ (fabricated).” [See ibnul Qayyim’s Zaadul Ma’aad (Beirut, Lebanon: Mu’assasatur-Risaalah (Checked by Shu’ayeb and ‘Abdul Qaadir al-Arna’oot), 2d, ed. 1418/1997)], pp. 293-294. [16]Majmooi’ Al-Fatawaa, vol. 17, p. 130. [17]Istikhaarah: The special prayer composed of two rak’ahs followed by a specific du’aa (supplication) seeking Allaah’s Guidance. The English meaning of this Prophetic du’aa is: "O my ilaah XE "ilaah" (Allaah)! I ask your Guidance due to Your Knowledge, and appeal to You to help me [give me power] due to Your Ability, and ask You from Your Great Favor, XE "O my ilaah (Allaah)! I ask your Guidance due to Your Knowledge, and appeal to You to help me [give me power] due to Your Ability, and ask You from Your Great Favor," for You are Able and I am not. You know and I do not know, and You know all hidden matters. O Allaah! If You know that this matter [and you name it] is good for me in my deen XE "deen" [Islaam], my livelihood, the aftermath of my matter [also said: for my life in the Hereafter], its short term, or its long term, then decree it for me, make it easy for me, and bestow blessing for me in it; and if You know that this matter [and you name it] is bad for me in my deen, my livelihood, the aftermath of my matter, its short term, and its long term, then keep it away for me, and turn me away from it, and decree for me the good where ever it is, and then content me with it." A detailed reference on this great act of worship is found in The Three Abandoned Prayers by ‘Adnaan Aal ‘Ar’uoor: It may me obtained from The Call to Islaam Da’wah Center at 318 Hoe Street, Walthamstow, London, E17 9PX, UK. [18]It is of paramount importance that the seekers of knowledge should try their best to review the scholarly works of the trusted salafi XE "salafi" ‘ulmaa’. This helps to clarify what is generalized or not entirely clear in some of their statements. In addition it brings out points of benefit which otherwise may be missed. Unlike many so-called “scholars” whose books are filled with mystic terminology whose explanation, in the best cases, may contain truth and falsehood, the ‘ulamaa’ who follow the path of as-salaf XE "salaf" as-saalih do not intend confusion for the ummah XE "ummah" . However, they are human and may say and (or) write certain things which may need clarification or some detail. Often such clarifications and (or) details are present in other parts of their works and therefore should not be overlooked. It is also relevant that those working on translating the works of the salafi scholars give this issue the consideration it deserves. And Allaah Knows best. [19]ÇáÈøóÑ al-Barr XE "Barr" : The One Who is Most Subtle, Kind, Courteous, and Generous; the One Who is ample in goodness and beneficence; Who gives manifold increase of reward to the righteous, and Who overlooks many of the faults of the wrong-doers with gracious forgiveness; whoever brings a good deed, Allaah, al-Barr, rewards him ten times the like thereof to his credit, and whoever brings an evil deed He U decrees for him only the recompense 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 Allaah, al-Barr, will write for him a full good deed in his account with Him; and if he intends to do a bad deed and he does not do it, then Allaah will write a full good deed in his account with Him. He loves piety towards Him, goodness, justice, righteousness, honesty, truthfulness, benevolent regard or conduct to parents and others, as well as every incumbent duty. [20]Allaah is the ‘alam (identifying name or title) of the majestic, sole, and true God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and High, has other names all of which follow on from His name Allaah. The meaning of the name “Allaah” is the ma’looh XE "ma’looh" (that which is worshipped out of love, magnification, deification, and longing). [See Shaykh ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasityyah (Dammaam, Saudi Arabia: Daar ibnul Jawzi, 2d ed. 1415/1994)], p. 38, and Sharh Lum’at Al-’itiqaad (Ismaa’eeliyyah, Egypt: Maktabat al-Imaam al-Bukhaari XE "al-Bukhaari" (checked by Ashraf Maqsood), 1412/1992)], p. 29. [21]ar-Rahmaan XE "ar-Rahmaan" (The One Who is Most Merciful): This is one of Allaah’s particular names and which denotes the attribute of very great and extensive mercy which exists with Him. [See Imaam ibnul Qayyim’s Badaai’ Al-Fawaa’id (Beirut, Lebanone: Daarul Khayr, 1st ed. 1414/1994)], vol.1, pp.23-24, and Shaykh ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasityyah, ibid. [22]ar-Raheem XE "ar-Raheem" XE "Raheem" (The One Who Bestows Mercy): This name denotes that the attribute is related to the marhoom (i.e. the one whom Allaah chooses to receive His Rahmah (Mercy). So, the difference between ar-Rahmaan XE "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 come together [i.e. ar-Rahmaan, ar-Raheem], then the meaning in this context is that Allaah’s Mercy is very great and extensive, and that His Mercy reaches His creation. This is what is meant by those who say that ar-Rahmaan is the One Whose Mercy encompasses everything (general Mercy), and ar-Raheem is the One who has Mercy upon the believers (special Mercy). Since Allaah’s Mercy upon the kaafir XE "kaafir" is a special one in this life only, then it is as if they have no mercy upon them, because in the Hereafter when they will ask Allaah U to save them from Hell and admit being wrong, Allaah will deal with them with His Justice, not His Mercy, Saying: { ÇÎÓÆõæÇ ÝíöåóÇ æáÇ Êõßóáøöãõæäö } [ÇáãÄãäæä:108] “Remain you in it [Hell] with ignominy! And speak not to Me!” [Qur’aan, Soorat Al-Mu’minoon (23:108)]. The name ar-Raheem XE "ar-Raheem" XE "Raheem" is applied to Allaah U and may be applied to others. Allaah I has described His Messenger Muhammad XE "Muhammad" (r) as Raheem (Soorat At-Tawbah, 9:128). Ibn Katheer (ÑÍãå Çááå) said: “Some of the names of Allaah ÊÚÇáì are restricted to Him only like the names: Allaah, ar-Rahmaan XE "ar-Rahmaan" , al-Khaaliq, ar-Raaziq and so forth. Some other names, however, may be applied to other than Him.” [See Badaai’ Al-Fawaa’id, p.24, Sharhul ‘Aqeedah Al-Waasityyah, pp.38-39, Lum’atul I’tiqaad, p.29, Tafseer XE "tafseer" ibn Katheer (1:21), Sharh Thalaathat Al-Usool within Shaykh ibn ‘Uthaymeen’s Majmoo Fatawaa (Riyaadh, Saudi Arabia: Daar Ath-Thuraya, 1st ed. 1414/1993)], vol. 6, p. 11. [23]The author begins his treatise with the basmalah XE "basmalah" (ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã) in adherence with the way of Allaah ÊÚÇáì in His Book and following the example of the Prophet (r) who used to begin his letters with it. Given the aforementioned discussion of the meanings of the Names: Allaah, ar-Rahmaan XE "ar-Rahmaan" , and ar-Raheem XE "ar-Raheem" XE "Raheem" , the meaning of the basmalah is: “I begin [in this case “I begin to write”] seeking the help and the blessings of each and every name of the names of Allaah ÊÚÇáì whose very great and extensive mercy is His Attribute.” [See Lam’atul I’tiqaad, p. 29.] [24]The complete text in Saheeh Muslim is: Úóäú ÃõÈóíøö Èúäö ßóÚúÈò ÞóÇáó: “ÞóÇáó ÑóÓõæáõ Çááøóåö íóÇ ÃóÈóÇ ÇáúãõäúÐöÑö ÃóÊóÏúÑöí Ãóíøõ ÂíóÉò ãöäú ßöÊóÇÈö Çááøóåö ãóÚóßó ÃóÚúÙóãõ ÞóÇáó ÞõáúÊõ Çááøóåõ æóÑóÓõæáõåõ ÃóÚúáóãõ ÞóÇáó íóÇ ÃóÈóÇ ÇáúãõäúÐöÑö ÃóÊóÏúÑöí Ãóíøõ ÂíóÉò ãöäú ßöÊóÇÈö Çááøóåö ãóÚóßó ÃóÚúÙóãõ ÞóÇáó ÞõáúÊõ: { Çááøóåõ áÇ Åöáóåó ÅöáÇø åõæó ÇáúÍóíøõ ÇáúÞóíøõæãõ } ÞóÇáó ÝóÖóÑóÈó Ýöí ÕóÏúÑöí æóÞóÇáó æóÇááøóåö áöíóåúäößó ÇáúÚöáúãõ ÃóÈóÇ ÇáúãõäúÐöÑö."-[ÕÍíÍ ãÓáã] Ubayy bin Ka’b XE "Ubay bin Ka’b" (Abul-Munthir) said: “Allaah’s Messenger (r) said: ‘O Abal- Munthir! Do you know the aayah XE "aayah" from the Book of Allaah which, according to you, is the greatest?’ I said: ‘Allaah and His Messenger (r) know best. He again said: Abal Munthir, do you know the verse from the Book of Allaah which, according to you, is the greatest?’ I said: { Çááå áÇ Åáå ÅáÇøó åõæó ÇáÍíøõ ÇáÞóíøõæã }: Allaah, none has the right to be worshipped but He, the Ever-living, the One Who is established on His Own, 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-Imaam an-Nawawi (Arabic) (Beirut, Lebanone: Daar al-Ma’rifah,1st ed. 1414/1994)], vol. 6, no. 1882, p. 334. This reference contains Saheeh Muslim with a commentary by Imaam an-Nawawi (ÑÍãå Çááå)]. [25]This came in the famous h... [Full Article...]
