تَفْسيرُ آيَةِ الكُرْسِيِّ

 

Tafseeru Aayatil Kursi 

Explanation of

Aayat al-Kursi

لفضيلة الشيخ محمد بن صالح العثيمين

By

Shaykh

Muhammad bin Saalih Al-’Uthaymeen

             مع فوائد من كتاب "شرح العقيدة الواسطية" 

With Related Points of Benefit

From the Shaykh’s Commentary on

Imaam ibn Taymeeyah’s

Sharhul ’Aqeedatil-Waasitiyyah

 

 

 

         أعدها

      د. صالح الصالح

 

 

 

 Prepared by

 

  Dr. Saleh As-Saleh

 

Table of Contents

 

Introduction_______________________________________________________________

The Words of Allaah in Aayatul-Kursi and the Translation of Their Meanings.___________

Author’s Prelude__________________________________________________________

The Explanation of Aayatul-Kursi_____________________________________________

Appendix A: Specific Terminology_____________________________________________

Appendix B: The Khaarijites (Khawaarij)________________________________________ 71

Appendix C: The Mu’tazilites_________________________________________________ 75

Appendix D: The Call for the Unity of Religions (Wahdatul-

Adyaan), a False and Dangerous Call___________________________________________ 78

Index (Including index of hadeeths used in the text)________________________________ 95

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

L?π ?ßßσ ?ß--πΣ ?ß--φπ

 

Åنَّ الحمْدَ للهِ نَحْمَدُهُ ونستعينُ بهِ ونَستَغْفِرُهُ، ونعوذُ باللهِ من شرورِ أنفُسِنا وسيِّئاتِ أعمالِنا من يهْدِهِ اللهُ فلا مضل له ، ومن يُضْلِلْ فلا  هاديَ له. وأشهد أن لا إلهَ إلاّ اللهُ وحدَهُ لا شريكَ له. وأشهَدُ أنَّ مُحمَّداً عبْدُهُ ورَسولُهُ، صلَّى اللهُ عَلَيهِ وعلى آلهِ وَصَحْبِهِ وسَلَّم.

 

All Praise is due to Allaah. We praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His slave and Messenger (r). [1]  May Allaah’s salaah and salaam also be granted to the Prophet’s pure family and to all of his noble companions.

 

 

O you who believe! Fear Allaah [by doing all that He ordered and abstaining from all that He forbade] as He should be feared [obey Him, be thankful to Him, and remember Him always] and die not except in a state of Islaam. [Qur’aan, Soorat Aal-’Imraan (3:102)].

 

 

 

O mankind! Be dutiful to your Rabb [2]  [Allaah], Who created you from a single person [Adam] and from him [Adam] He created his wife [Eve], and from them both He created many men and women. And fear Allaah through Whom you demand your mutual [rights] and [do not  cut the relations of] the wombs [kinship]. Surely, Allaah is ever an All-Watcher  over you. [Qur’aan, Soorat An-Nisaa’ (4:1)].

 

  

 

O you who believe! Keep your duty to Allaah and fear Him, and speak [always] the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great  success. [Qur’aan, Soorat Al-Ahzaab (33:70-71)].

أما بعد/

فإنَّ أصدَقَ الحَديثِ كِتَابُ اللهِ تعالى، وخَيرَ الهَدْيِ هَدْيُ مُحَمدٍ صلى الله عليه وعلى آله وصَحْبِهِ وسلَّمَ، وشَّرَّ الأمورِ محدثاتُها، وكُلَّ مُحْدَثَةٍ  بِدْعَه وكُلَّ بدعةٍ ضلالةٌ، وكُلَّ ضلالَةٍ في النار.

It proceeds that the most truthful speech is that of Allaah's Book [the Qur’aan] and that the best of guidance is that of Muhammad (r). The worst of evils are the muhdathaat (newly-invented matters [in the deen ] [3] ), and every innovated matter (in the deen) is a bid’ah ; every bid’ah is a dalaalah (misguidance), and every dalaalah is in the Fire of Hell.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

INTRODUCTION

 

Know, O Muslims, may Allaah bestow upon us from His Mercy, that knowledge is the basis for the understanding and application of Islaamic principles and laws. This is in accordance with the sayings of Allaah, the Exalted:

 

So know [O! Muhammad r] that la ilaaha illaallaah [none has the right to be worshipped but Allaah]. [Qur’aan, Soorat Muhammad (47:19)].

 

In a related context, the Prophet (r) affirmed that:

 

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ وَإِنَّمَا الْعِلْمُ بِالتَّعَلُّمِ".

 

"He upon whom Allaah intends goodness, He confers upon him a true understanding and keen insight into the deen ," and [in the narration by Imaam Al-Bukhaari ], he (r) said: "Truly knowledge is attained by learning." [4]

 

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

 

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

 

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

 

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

 

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

 

The doer will not be able to act in a way which comprises both qualities (sincerity and rightness) except by the way of knowledge. For if he does not know what the Messenger (r) brought, he will not be able to follow him in the straight way. On the other hand, if he does not know of the One Who deserves to worshipped alone [Allaah], he will be unable to seek Him solely.” [6]

 

In the absolute sense, what is meant by al-’ilm (knowledge) is the Islaamic knowledge, based upon kitaabullaah [the Book of Allaah, the Qur’aan], and the authentic sunnah in accordance with the understanding and methodology (manhaj ) of as-salaf as-saalih (رحمهم الله).  Shaykh ‘Abdul ‘Azeez bin Baaz (hafithahullaah: May Allaah preserve him) explained: “When generalized, al-’ilm, pertains to the intended knowledge in the Book of Allaah and the sunnah of His Messenger (r). It is knowledge of Allaah, His Names and Attributes, knowledge of His rights over His creation, and what He I (subhaanahu wata’aala: Far is He removed from every imperfection, the Most High) has prescribed for them. And it is the detailed knowledge of the path that leads to Allaah; knowledge of the purpose of our creation, and the final outcome, in the Hereafter, which the ‘ibaad [7]  will ultimately wind up in...It is of the duty of taalib al-’ilm (the student seeking knowledge) to understand and study the deen , to learn and reflect upon what Allaah has prescribed, to know the authentic salafi ‘aqeedah which the Prophet (r) was upon, his companions, and their follower in righteousness...” [8]

 

The greatest, most excellent “and most honorable knowledge is that of Allaah, Most High, His Names, Attributes, and Actions, the knowledge of His deen and of His Messenger (r) with love and magnification, being pleased with it all.” [9]  

 

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

 

The one who is most comprehensive in his knowledge of Allaah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of defects and imperfections; qualified with every beautiful Name and every perfect Attribute; Doer of what He intends (wills); Above everything [istawaa (ascended) upon the ‘arsh above the seven heavens] and with everything [He encompasses everything with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the Most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah ) [10]  and universal (kawniyyah ) [11]   words. He is Greater than everything, and He is the Most Beautiful. the Most Merciful, the All-Able, the All-Wise.

 

Allaah, Most High, sent down the Qur’aan in order to inform His ‘ibaad about  Himself, so that they know of Him, of the way that leads to Him, and of the status of travellers to Him after their arrival.” [12]

 

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

 

(1)      The Prophet (r) described as the greatest aayah in the Qur’aan.

 

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

 

(3)      It protects from the shayateen (sing. shaytaan). [13]

 

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

 

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

 

Shaykh-ul-Islaam ibn Taymeeyah (رحمه الله) said: “There is no single aayah in the Qur’aan which includes that which is comprised in aayatul-kursi .” [16]

 

Because of the great importance of this aayah , I have decided, after making istikhaarah [17] to introduce the english-speaking Muslim communities to the salaf’s tasfeer of the Words of Allaah in this noble aayah. In this regard, I found that an excellent summarized explanation of its meaning by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah protect Him) was published by Daar ibnul-Jawzi in Dammaam, KSA. I chose it because of the many major points of benefit it contains. Many other related beneficial points from the Shaykh’s discussions in other books or treatises [18]  and from other discussions by the great salafi scholars are introduced.

 

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

 

The slave of Allaah

Saleh As-Saleh

P.O. Box 3228

‘Unayzah, 81888

KSA

 

 

 

 

 

 

 

 

 

 

 

 

The Words of Allaah in Aayatul Kursi

and the Translation of Their Meanings,

 

 

 

 

 

 

 

Allaah! لا إله إلاَّ هُوَ [none has the right to be worshipped but He], the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them [His creatures] in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, above everything, the Most Great.

 

 

Tafseer Aayatul Kursi

Prelude

 

All Praise is due to Allaah, the Rabb of al-’aalameen (creation). I supplicate Allaah to have His salaah and salaam upon our Prophet Muhammad , his household, and all of his companions.

 

It Proceeds that this [treatise] is the tafseer of aayatul kursi    [Qur’aan, Soorat Al-Baqarah (2:255)] presented together with points of benefit deduced from it in the course of establishing its explanation.

 

We ask Allaah تعالى to make us benefit from 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 , [19]  Ar-Raheem (the One Who is Most Merciful).

 

 

Muhammad ibn Saalih Al-’Uthaymeen .

[In the Name of Allaah, [20]  ar-Rahmaan [21]  ar-Raheem [22] —I begin to write:] [23]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Explanation of Aayatul Kursi

 

[FIRST]: Allaah’s Saying:

 

                            

Allaah, لا إله إلاَّ هُوَ none has the right to be worshipped but He,

 الحَيُّ القَيُّوم

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 Allaah just as  was ascertained in the response of Ubayy bin Ka’b (Abul-Munthirt) to the Prophet’s (r) question when he asked him: “Which aayah in the Book of Allaah is the greatest? He (Ubayy) replied: “Aayatul-kursi.” Thereupon he (r) struck him on his breast and said: “May knowledge give you joy, O Abal-Munthir!” [24]

 

That is why whoever recites it at night [before going to bed], Allaah will appoint a guard for him and stay with him to protect him all night long, and no shaytaan will come near him till morning. [25]

This aayah comprises ten sentences, each of which has a very great meaning. [In the beginning] Allaah U says:

 

 :{ الله }

 “Allaah”

 

The word Allaah is the title particular to the Most High thaat (Essence), meaning the name particular to Allaah, the Mighty and Magnificent, Himself. [26]  This title applies to none other than Allaah, whether in times of jaahiliyyah (pre-Islaamic era) or times of Islaam. For Allaah is Rabbul-aalameen (The Rabb of all creation), [27]  the Mighty and Majestic.

In the construct of the sentence, the term Allaah 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 Hukm (judjment regarding a thing in relation to an attribute to its subject) in: { الله لا إلهَ إلاَّ هُوَ } Allaah, laa ilaaha illaa huwa, is { لا إله إلاَّ هُوَ } laa ilaaha illa huwa.

 

Ilaah means ma’looh , one who is worshipped out of love and magnification. None deserves this attribute except Allaah, the One free of all imperfections and the Most High. All of the aaliha [28]  (gods) besides Allaah which are worshipped on earth or in the heavens, like the angels, do not deserve to be worshipped. They are called aaliha but they do not deserve the right which Allaah, Rabbul-‘aalameen, deserves. [29]  [He said]:

O Mankind! Single out your Rabb [Allaah] with all worship; He Who created you and all those before you so that you may be of those attain Taqwaa; [30]  He Who has made the earth a resting place for you, and the sky as a canopy, and sent down water [rain] from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allaah [in worship] while you know [that He has no rival, and that He alone has the right to be worshipped]. [31]  [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 construct, laa is the negative which negates (جنس) jins. [32] Here, it denotes the general and absolute negation of all sorts that fall under one kind. Itself being a text of generalization, then { لا إله } laa ilaaha is a pure, clear, and comprehensive negation of all sorts [of false gods].

 

And His I saying: { إلاَّ هُوَ }, 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 إلاَّ هُو} [laa ilaah illaa huwa: None has the right to be worshipped (laa ilaaha haqq) except Allaah (illallaah)]. [33]

This great sentence: { الله لا إله إلاَّ هُو} allaahu laa ilaaha illa huwa (none has the right to be worshipped  but Allaah), signifies the emphatic and absolute negation of true divinity except to Allaah تعالى alone.

 

Regarding Allaah’s Saying:

{ الحَيُّ القَيُّومُ }

The Ever living, al-Qayyoum

 

These are two of Allaah’s names which comprise the perfection of Attributes and Actions. The name: { الـحَيُّ } comprises the perfection of Attributes, and { القَيُّوم } the perfection of Actions. The meaning of { الحَيُّ} is the one who possesses the perfect living. This is inferred from the [34] { ال } in { الـحَيُّ} which is grammatically used to denote [amongst other things] [35]  the combination of all perfection [in properties and (or) applications in the term that it accompanies (al-istighraaq )].

 

This is also indicated in as far as existence and none-existence, and perfection and imperfection are concerned. In fact, if we consider man’s life, we find it imperfect because it originates in ‘adam (none-existence) and ends in ‘adam. [36]

 

It is also imperfect as far as his attributes and actions are concerned. For his hearing, sight, sayings, and actions are all imperfect. As such, man’s life is imperfect from all angles: in existence and ‘adam , and with regard to the inseparable attributes of life itself. However, with respect to Allaah, Most Mighty and Majestic, His life is perfect,  neither preceded by ‘adam nor coming to naught. Allaah, Most High, says:

 

                    ‎

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

 

He I also said:

 

 

Whatsoever is on it (the earth) will perish, and the Face of Your Rabb , full of Majesty and Honour, will abide forever. [Qur’aan, Soorat Ar-Rahmaan (55:26-27)].

 

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

In addition, Allaah’s hayaat (Life) is one which is neither accompanied by annihilation nor by ‘adam :

Everything will perish save His Face.

 [Qur’aan, soorat al-qasaa (28:88)].

 

Indeed, to Allaah, the Mighty and Majestic, belongs the eternally- perfect Life.

 

Furthermore Allaah’s hayaat is characterized by the perfection of Attributes: hearing, sight, knowledge, ability, might and all 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 [Allaah’s] Saying: { القَيُّوم }: al-Qayyoum , its origin is the word al-qiyaam, and the measure of { القَيُّوم } is fayy’ool and it is a form of intensiveness. The name al-Qayyoum means the One Who is established on His Own, Self-subsisting, by Whom all things subsist. [37]  Allaah, the Most High, said:

 

                

Is He (Allaah) 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’d (13:33)].

 

Allaah is established on His Own (qaa’im bi-nafsihi ) as He, the Most High, says:

 

And Allaah is the Rich (Free of all wants), worthy of all praise. [Qur’aan, Soorat At-Taghaabun (64:6)].

 

So, Allaah is absolutely free of any need from all creation. He is Self-subsisting. He needs not food nor drink, for He is the One Who feeds but is not 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-Qayyoum with the saying of Allaah, the Most High:

 

        

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

 

and His saying:

Verily Allaah 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 intended meaning is help in the cause of Allaah’s deen , for He is the One Who is in full charge of all things. So, everything other than Allaah is dependent upon Him in existence, preparation of affairs, and sustenance.

 

‎[SECOND]: In His Saying: { لا تأخُذُهُ سِنَةُُ وَلاَ نَوْمُُ}  Neither slumber, nor sleep overtakes Him, Allaah did not say (what means): “He does not sleep,” instead He said: { لا تأخُذُهُ } (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 that He does not sleep by choice. However, Allaah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor 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 of a person who has many people working for him and he sleeps a lot. He is unable to reckon with nor 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 tired 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 the 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 so because of some kind of sickness or a defect, while you say that the lack of sleep is a perfection. Explain.”

 

We say, “This applies to the creature, and in this case perfection is a relative matter [with respect to Allaah it is perfection]. There is no doubt that the person who does not sleep because of an illness has a 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 from the saying of Allaah, the Most High:

And have made your sleep as a thing for rest

[Qur’aan, Soorat An-Naba’ (78:9)],

 

meaning that sleep is something that will discontinue the hardship and tiredness. If Allaah 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 they are in need of Him; even the sleeping person is in need of Allaah. In fact, the Prophet (r) used to invoke Allaah at night when he was about to sleep:

 

قال النبي r: " إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ." [البخاري].

 

“If You take my soul, bestow mercy on it [and forgive it, as in another narration], and if You release it then protect it as You protect your righteous slaves .” [38]

 

In short, it is impossible that Allaah, the One free of all imperfections and the Most High, sleeps. The Prophet (r) said:

 

"إِنَّ اللَّهَ لاَ يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ." [مسلم].

"Verily Allaah does not sleep and it does not befit Him to sleep ." [39]

 

The word “لا ينْبَغِي” [does not befit] when used in the Qur’aan and sunnah means “the thing which is absolutely impossible to be,” as Allaah تعالى said:

          

But it is not befitting for (the Majesty of) ar-Rahmaan (Allaah) that He should beget a son (or offspring or children). [Qur’aan, Soorat Maryam (19:92)].

 

[It should be noted] that Allaah’s saying:

{ لا تأخُذُهُ سِنَةُُوَلاَ نَوْمُُ}

Neither slumber, nor sleep overtakes Him,

 

signifies as-sifaat as-salbiyyah (attributes of negation: negating any imperfection and implying perfection). The rule with respect to the Names and Attributes of Allaah, the Most High, is that there is no such thing as a pure attribute of negation. [40]  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. [41]  So, because of the Perfection of Allaah’s Life and qayyoumiyyah , [42]  then neither slumber nor sleep overtake Him. [43]

 

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

 

{ لَهُ مَا فِي السَّمَوَاتِ وَمَا في الأَرْضِ }

To Him belongs whatever (maa) is in the heavens [44]  and whatever is on the earth.

 

The name { ما }  “maa” here is a conjunctive noun (gram. ism mawsool) taking a form of generalization. The term is used in this form in order to indicate that it comprises both the beings and their states. The meaning, therefore, is that Allaah is the One Who masters the affairs of everything in existence in the heavens and the earth: creating, sovereignty-kingship, and management;

 

The  sentence, { له ما في السماوات وما في الأرض }, “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. 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. Accordingly, since creating, sovereignty-kingship, and management of affairs belong to Allaah alone, it is incumbent that we should surrender to Him alone because we are His slaves, and a slave must surrender to the One Who Owns and Masters him, Allaah, the One free of all imperfection, the Most High.

 

In addition, we must stand to persevere Allaah’s pre-decree because we are His possession. and anything which is owned by Allaah, the Mighty and Majestic, then it follows that is His right to administer its affairs as He Wills. This right is the same whether His pre-decree applies to the person himself, his family, wealth, friends, country, or the rest of mankind. The important thing is that since the dominion belongs to Allaah, then it is His exclusive right to do whatever He Wills.

 

In the saying of Allaah (which means), “To Him belongs whatever is in the heavens and the earth,” the term “heavens” came in the plural form [45]  while the word “earth” was stated in the singular though what is meant is the plural. In this regard, the intended usage of the term “earth” refers to the jins (kind).

 

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

 

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

 

The word { مَنْ } “Who” is an interrogative noun [46]  and the intended use of the interrogation in the sentence is to assert the negation [that there is none who can intercede] as evident in the affirmation phrase which followed it:  { إلاَّ بِإذْنِهِ } “Except with His Permission.” Whenever a negation takes the form of an interrogative construct, then the statement is infused with the meaning of challenge.

 

The Intercession (Ash-Shafaa’ah ):

 

Regarding the saying of Allaah, the Most High: { يَشْفَع } “Intercedes,” know that:

 

1 .   Linguistically, the term “shafaa’ah ” means to make an odd number an even one. [47]

 

2 .   Traditionally, it refers to the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off a harm.   Thus the shafaa’ah of the Prophet (r) for ahlul-mawqif [48]  after the worry and distress which befalls them and which they are unable to bear is an intercession to ward off a harm. On the other hand, the Prophet’s shafaa’ah for ahlul-Jannah [49]  to enter al-Jannah is aimed at procuring a benefit.

3.    None can intercede except by Allaah’s Permission: { إلاَّ بإذْنِهِ }.

His Leave is kawni. [50]  Even Muhammad (r) who has the greatest rank with Allaah cannot intercede except with the prior leave from Allaah. He will be granted this permission after he (r) prostrates before Allaah and praises Him with the great praises and glorifications which Allaah guides him to it on that day. Then it will be said:

"ارفع رأسك وقل يُسمَع واشفَعْ تُشَفَّع".

 

“Raise your head and speak; you will be listened to, intercede and your intercession  will be accepted .” [51]

 

[It is known] that no one have a rank with Allaah greater than that of the Messenger [Muhammad r], nevertheless, he (r) cannot intercede except with the prior leave of Allaah. It is so because of Allaah, Most Majestic and Most High’s, perfection of Authority and hayybah. [52]  The more a 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 (r) relation with his companions and which Quraysh’s [53]  emissary [‘Urwah bin Mas’oud] described [after finalizing the treaty of Al-Hudaybiyah ]:

“وإذا تكَلَّمُوا خَفَضُوا أصواتَهُم عِندَهُ" [البخاري].

"And when they spoke to him they would lower their voices ." [54]

 

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 in his presence because of the might of his authority. [55]

 

[The Conditions of Confirmed Intercession]: [56]

Allaah, U, 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 Allaah is pleased with ash-shaafi’ , the intercessor, and al-mashfoo’i lahu, the one on whose behalf intercession is sought. [57]  Consequently, the idols of the polytheists could not intercede on their behalf with Allaah because Allaah does not approve of them. The Prophets and the righteous do not intercede on behalf of the polytheists because the latter are not approved with Allaah.

 

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

 

1.    Allaah’s permission of it.

2.    Allaah being pleased with the shaafi’.

3.    His approval of the one on whose behalf intercession is sought (al-mashfoo’i lahu). [58]

[Five]: Then Allaah U Said in the Fifth Statement:

 

{ يَعلَمُ مَا بَيْنَ أيْدِيهِم وَمَا خلْفَهُم }

 

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

 

Knowledge, according to the scholars of usool (the fundamental principles of deen ), is the definitive 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 compounded ignorance.

 

For example, if you were asked, “When did the expedition of Badr [59]  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 hijrah,” then this is doubt. [60]  And if your answer to the same question was, “The fifth year,” then this is compounded ignorance. [61]  Allaah, the Most Mighty and Most Majestic, knows things comprehensively and with perfection, on the whole and in detail. His knowledge is unlike the knowledge of ‘ibaad . That is why He said:

{ يَعلَمُ مَا بَيْنَ أيْدِيهِم وَمَا خَلْفَهُم }

And Allaah knows what happens to them [the creatures] in the future and what happened to them in the past. [62]  The conjunctive noun { ما }  is a form of generalization (gram.)  which comprises everything be it small or great, or whether it is from the actions of Allaah or from the creatures’ deeds. Knowing what happens to them in the future implies that Allaah U is not unaware of the future, and that His knowledge of the past necessitates that He does not forget the past. That is why when Fir’awn said to Mûsa u:

 

 “What about the generations of the old?”

[Qur’aan, Soorat Taaha (20:51)].

 

Mûsa u replied:

 

The knowledge thereof is with my Rabb , in a Record. My Rabb is neither unaware nor He forgets.

[Qur’aan, Soorat Taaha (20:52)].

This means that Allaah I is neither unaware of the future nor does He forget the past.

 

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

 

              

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

 

The pronoun of the verb  { يُحِيطُونَ } “compass” refers to either all that is in the heavens and the earth or to the letter haa’ (ـهـ) in Allaah’s saying:   { مَا بَينَ أيديهِم 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 Allaah 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 Wills.”

 

In this statement Allaah I makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge. And thus He U compares His Attributes to that of His ‘ibaad in order that His perfection and the imperfection of the creatures become clearly evident. This is also clear in His saying:

 

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-Rahmaan (55:26-27)].

 

As far 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’loom (What Allaah Knows). Accordingly, the meaning of the aayah : { وَلا يُحِيطُونَ بِشيءٍ من عِلْمِهِ إلاَّ بما شَاءَ } And they will never compass anything of His Knowledge except that which He wills, means either (a) that we do not know anything about Allaah, His thaat, and His sifaat except that which He willed for us to know, or (b) that we do not know of what Allaah knows except that which He willed to be known. The aayah implies both meanings, and both are correct since we do not know of Allaah’s thaat or sifaat except that which He willed for us to know. Indeed, He is the One Who made it known to us that He ascended upon the ‘arsh (Throne); and He is the One Who taught us on the tongue of His Messenger [Muhammad r] that He descends to the lowest heaven [in the last third of the night]; and this is the case with the rest of His sifaat: We have no knowledge of them except that He wills. Similarly what Allaah knows regarding what is in the heavens and what is on the earth, our knowledge thereof 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 angels in the heavens and that there are seven heavens. So it is with respect to the rest of what Allaah knows, we are aware of that which He willed for us to know. Even that which He has made known, many of us are unaware of it; the knowledge thereof are attained only if He wills. In the human being, there are many things which 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 of the meanings discussed above. Thus we do not know anything of what Allaah knows even that which concerns ourselves except that which He wills, and that we do not compass anything about Allaah’s thaat and sifaat except that which He wills. Therefore, whatever Allaah 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 I will make it known for them.

 

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

 

 

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 qadamayn (place of the Feet) of Allaah, Most Mighty and Most Majestic, and it is before the ‘arsh like a front ‎‎to it. This was authentically related by ibn ‘Abbaas (رضي الله عنهما) in a mawqoof [63]  type of narration.  This is agreed upon by the majority of ahlus-sunnah wal jamaa’ah. In fact this what is asserted by Shaykh-ul-Islaam ibn Taymeeyah , [Imaam] ibnul Qayyim , and others from the people of knowledge and from the verifying scholars.

 

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 its extent of encompassing than al-kursi. It has also been narrated on the authority of ibn ‘Abbaas (رضي الله عنهما) that al-kursi represents Allaah’s Knowledge. But I do not think that this narration is authentic because this meaning (i.e. knowledge) is not the true meaning for the word al-kursi in the classical Arabic language nor in the common (‘urfi ) language. In fact, it is very unlikely that this transmission from ibn ‘Abbaas (رضي الله عنهما) is  an authentic one. [64]  Hence, al-kursi is  mawdi’ul qadamayan.

 

The greatness of al-kursi is clearly stated in the hadeeth in which the Prophet (r) said:

 

"ما السموات السبع والأرضون السبع عند الكرسي إلاَّ كحلقة ملقاة بأرض فلاة، وإن فضل العرش على الكرسي كفضل الفلاة على تلك الحلقة." [رواه ابن أبي شيبة في كتاب العرش (58)، والبيهقي في الأسماء والصفات (862) من حديث أبي ذر. والحديث صححه الألباني في الصحيحة (109) وقال: "إنه لا يصح حديث مرفوع عن النبي r في صفة الكرسي إلاَّ هذا الحديث].

 

“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 al-kursi with respect to al-’arsh (the Throne ).” [65]

 

This hadeeth indicates the vastness of these immense creations and which are, with respect to us, from the world of al-ghayb . That is why Allaah U says:

 

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)].

 

He U 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 Allaah had informed us about it (al-kursi or al-‘arsh), we would

not have known of it.

 

Allaah’s saying:

 

   

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 Allaah, the Most High:

 

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)].

 

Allaah’s saying: { وإذا الأرضُ مُدَّت } And when the earth is stretched forth, necissitates that it is now unstretched. In addition, the Prophet (r) said that on the Day of Resurrection, the earth will be stretched forth like stretched leather, the example of which is drawn for emphasis. [66]  Another proof is the saying of Allaah, the Most High:

 

 { يُكَوِّرُ اللَّيْلَ عَلَى النَّهار ويُكَوِّرُ النَّهارَ عَلَى الليْلِ } [سورة الزمر،5].

 

Yukawwiru the night around the day [making it to be a covering upon the day] and Yukawwiru the day around the night.

[Qur’aan, Soorat Az-Zumar (39:5)].

Yukawiru means: “to wind round,” [67]  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 (r) described it as being like a dome  above the heavens. [68]  The dome-shape being round but neither fully spherical nor flat, and its middle is high like that of a tent. [69]                                                                               

Then Allaah, the Most High, said:

 

And He [Allaah U] feels no fatigue in guarding and preserving them [i.e. the heavens and the earths].

 

This attribute of Allaah [feeling no fatigue] is an Attribute of negation. So, what are the Attributes required for guarding 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 I preserving and guarding.

 

Then Allaah تعالى said:

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 Transcendence (al-’uluw al-mutlaq). The restricted or limited ‘uluw (transcendence) is affirmed for the humans. Allaah تعالى said:

 

                    

So do not become weak (O you pious believers), nor be sad, and you will be superior (in victory).

[Qur’aan, Woorat Aal-’Imraan (3: 139)]

 

 

This superiority is restricted such as being above the kuffaar [in victory], not an absolute transcendence. The latter is exclusively restricted to Allaah, 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 Allaah in the creed of ahlu-sunnah wal jamaa’ah is classified into two types:

 

(a)      The ‘uluw of the thaat : The Transcendence of Allaah’s Essence.

 

(b)   The ‘uluw of the sifaat : The Transcendence of Allaah’s Attributes.

 

The ‘uluw of the thaat means that Allaah I 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 Allaah is qualified with the superlative qualities as He, the Most High, said:

 

And for Allaah is the Highest Description

[Qur’aan, Soorat An-Naml (16:60)].

 

Every Attribute which Allaah I 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 determined that the people of negation (an-nufaat), who themselves are ahlu-ta’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 (ahlu-ta’teel) themselves became divided regarding the ‘uluw of the thaat, as discussed below.

 

What is important is that 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 denied 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 relates to His Attributes,” then what would the common Muslim understand? The only thing he will understand is that Allaah is qualified with the ‘uluw of the sifaat only. But if we say, “Allaah is Most High in 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 Allaah’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 Allaah, in His Essence, is everywhere, and if so then He, according to their claim, either occupies a hayyiz [70]  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 (none-existing). [71]  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. [72]

 

The second group: They said, “He I is neither in ‘uluw (loftiness) nor in sufl (opposite ‘uluw: lowness); He is neither inside the world nor outside 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 (none-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 cannot 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 . [73]  The proofs of the Book and sunnah are diverse:

 

·       Some of which mention the ‘uluw like in the saying of Allaah U:

 

       { وهو العَلِيُّ العَظِيم } [البقرة:255].

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

 

{ سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى } [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 القاهِرُ فَوْقَ عِبادِهِ } [الأنعام،1].

And He [Allaah] is al-Qaahir [74]  above His slaves.

[Qur’aan, Soorat Al-An’aam (6:18)].

 

·       Some aayaat (verses) mention the su’ood (ascent) of things up to Him U:

{ إليهِ يَصعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصالِحُ يرفَعُهُ } [فاطر،10].

 

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)].

 

{ تَعرُجُ الملائِكَةُ والرُّوح إليه } [المعارج،4].

The angels and the rooh [Jibreel u] ascend to Him.

[Qur’aan, Soorat Al-Ma’aarij (70:4].

·       Sometimes the Qur’aan mentions the descent of things from Him I:

 { يُدَبَّرُ الأمر من السَّماء إلى الأرض } [السجدة،5].

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

 

{ إنَّا نحنُ نَزَّلْنَا الذِّكْرَ } [الحجر،9].

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:

{ ءأمنْتُم من في السَّماء أن يخسِفَ بِكُمُ الأرْضَ } [المُلك،16].

Do you feel secure that He, who is 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 (r):

" رَبَّنَا اللَّهُ الَّذِي فِي السَّمَاء". [رواه أبو داود].  

 

“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 .” [77]

 

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 I would be equal to him in perfection. Thus it is necessitated that Allaah U is above everything.

 

Finally, as far as the 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 (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 (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 ‘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 (one who knows of Allaah) says: ‘O! Allaah,’ he finds within his heart a compelling intent aspiring upward? [84]  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 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 on the Day of Resurrection?

 

Then Allaah I said: { العَظِيم }: 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 تعالى has said about the throne of the Queen of Sabaa’ :

 { وَلَهَا عَرْشُُ عَظِيم }

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. [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:

 { لا إلهَ إلاَّ هُوَ } 

           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 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:  {الـحَيُّ}: 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 [87]  for Allaah U because He said:

{ القَيُّوم }. 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 تعالى said:

 

{ أَفَمَنْ هُوَ قَائِمُُ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ }

 

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:

 { الحّيُّ القَيُّوم }

 

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.