An-Nur (The Light): One of Allaah’s Names

Explaining the Meaning of An-Nur (The Light) – One of Allaah’s Names
Prepared by Dr. Saleh As-Saleh (rahimahullah)

An-Nur (The Light) – Soorat An-Nur (Qur’aan 24:35):

1-An-Nur is one of Allaah’s Names as well one of His Attribute, derived from His Nur (Light) which is an Attribute established with His Thaat (Essence).

Allaah, (Azzawajal), said:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth [#2]
[TMQ;An-Nur (24):35]

The Prophet (Peace be upon him) used to invoke Allaah (Subhanahu wa Ta’ala) upon starting the night prayers (Tahajjud):

“All Praise is due to You; You are the Light of the heavens and the earth…”[#3]

2- “The texts from the Qur’aan and authentic Sunnah relate An-Nur to Allaah, according to the following angles:

The First Angle:

a. That Allaah (Subhanahu wa Ta’ala) has a Nur related (gr. conjugated) to Him as an Attribute of His Thaat [Essense], the same as His other Attributes of Life, Sight, Knowledge, Might, and so forth.

Allaah, Most Majestic and Most Magnificent, says:

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا
And the earth will shine with the Light of its Rabb (Allaah–when He will come on the Day of Resurrection to judge among men)…[TMQ; Az-Zumar (39): 69].

And if the earth will shine with His Light, then He (Subhanahu wa Ta’ala) is a Nur (Light) as stated by His Messenger, Muhammad (Peace be upon him): “You are the Light of the heavens and the earth…”[#4]

b. That An-Nur relates to His most Honorable and Majestic Face.

‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) said:

“The light of the heavens and the earth is from the Light of His Face.” [#5]

c. Allaah’s Nur is also related (mudaaf) to the heavens and the earth as in His (Subhanahu wa Ta’ala) saying:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth ..
[TMQ; An-Nur (24): 35].[#6]

d. Light is Allaah’s Hijaab (Veil). The Prophet (Peace be upon him) said:

“Light is His Hijaab, If He uncovers it then the subuhaat (brightness, splendour, majesty, and greatness) of His Face would burn His creation so far as His Sight reaches.” [#7]

The cases of the aforementioned angle represent situations in which the sifah (attribute) of An-Nur has been related to its mawsoof (what is being described) as Imaam Ibnul Qayyim رحمه الله تعالى classified them.[#8]

The Second Angle:

The second angle is the idaafah (relating) of the maf’uool (object) to its faa’il (active subject).

Ibnul Qayyim said: “This is mentioned in the saying of Allaah, Most High:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

The parable of His Light is as (if there were) a niche and within it is a lamp, and the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east [#9] nor of the west [#10], whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom he wills. And Allaah sets parables for mankind, and Allaah is the All-Knower of everything.” [TMQ; An-Nur (24): 35]

It means: The parable of Allaah’s Light in the heart of his believing slave. The one having the greatest share of this Light is His Messenger Muhammad (Peace be upon him). This Light relates to Allaah تعالى being the One who grants and bestows it upon His slave. It is also related to the slave since he is its place (mahalluhu) and favorable recipient (qaabiluhu).

This light has a:

  • 1-faa’il (active subject),
  • 2-qaabil (recipient),
  • 3-mahal (place),
  • 4-haamil (carrier), and
  • 5-and maadah (substance).

The aayah above comprises all of these mattters in detail:

  • The faa’il (One Who does this) is Allaah, Most High, the One Who makes the lights to abound, Who guides to His Light whom He Wills.
  • The favorable recipient (al-qaabil) is the believing slave.
  • The place of reception (mahal al-qubool) is the believer’s heart.
  • The haamil (carrier) is his motivation, determination, and will.
  • The maadah (substance) is his sayings and actions.”[#11]

“The light which Allaah puts in the heart of the submitting Muslim is faith in Him, knowledge and love of Him, and remembrance of Him. It is His light (the Qur’aan) which He brought down, the origin of which is in the hearts of the Muslims. Its substance strengthens and increases until it appears on their faces, their limbs and their bodies, even on their clothes and in their homes. On the Day of Resurrection, this light emerges and runs forward before them [#12] amidst the darkness of the Bridge (Siraat)[#13] until they cross over it. The (intensity) of their lights on the Bridge will correspond to the intensity (strong or weak) of the repective lights in their hearts in the dunya (this life).

The similitude of this Light and its place, its carrier, and its substance is as the niche which is like the chest [of the believer]. Inside the niche there is a glass, from the most crisp and clear kind. [In the aayah] it is even made to resemble brilliant star in its clarity and purity. This glass resembles the heart [al-mahal]. The similitude to the glass is because it embodies qualities present in the heart of the believer: clearity, smoothness, and firmness. It sees the truth by virtue of its clarity; kindness, mercy and affection originate from it because of its smoothness; it stands firm in holding to the truth and it makes jihaad against the enemies of Allaah, due to the firmness in its structure…

In contrast with this enlightened heart, there are two other opposing and blameworthy hearts. One of them is stone-like, harsh, merciless, it lacks beneficience, reverence, and the clarity by which it can see the truth. In fact it is as an ignorant and a tyrant heart; it is neither aware of Allaah (the Truth) nor it is mercifull to the creation. Opposite to it, is a weak, watery, neither firm nor strong heart,… and everything (good, evil, wicked, etc.) that mixes with it, affects it in its own way.

In the glass there is a lamp and it is the light (an-nur) that is in the wick. The wick in the lamp is the light carrier (al-haamil), and the substance of the light is the olive oil, extracted from the olives of a tree growing in the most suitable place by being exposed to the sun rays all day long. Its oil is from the purest of its kind, clear without turbidity, to the degree that it will almost glow forth of itself. Similar to the olive oil is the substance of the believing heart. It is from the “tree” of Revelation:[#14] it is the greatest blessed thing and most distant from deviation. It is intermediate and, indeed, it is the most just and best of all matters. It did not deviate like the deviation of Christanity and Judaism. In all things it is bound to a medium course between these two blameworthy extremes.

Since the clarity of this oil is so intense such that it almost glows by itself, and then upon mixing with fire its illumination as well as that of the fire’s substance of light intensifes, then this becomes light upon light.

Something similar happens to the believer. His heart is lit such that he almost knows the truth by means of his fitrah and intellect. His heart, however, has no maadah (substance) within itself. But when the maadah of the al-Wahy (Revelation) touches his heart and the latter rejoices in its company, its light [of fitrah] increases by the light of al-Wahy. The light of al-Wahy adds up to that of fitrah and it becomes a light upon light. So, the believer would almost speak the truth even though he may have not heard an evidence. He later   hears of the evidence to be identical to what has been attested to by his fitrah. Thus, it is being a light upon light. This is the status of the believer. He acknowledges the truth, in general, by means of his fitrah. He then hears of the textual proofs and [authentic] traditions presenting what he has acknowledged, but in details. His faith, therefore, stems from the attestation of al-Wahy and fitrah…” [#15]

I ask Allaah, An-Nur, to enlighten my heart and yours, and to fill them with firm Eeemaan. He is the Most Generous, the Most Merciful.

Saleh As-Saleh, 29-1-1426, March 10, 2005


[#1]TMQ: Translation of the meaning of the Qur’aan.

[#2]In this Aayah’s construct, Allaah’s Nur is related (mudaaf) to As-Samaawati wal Ard (the heavens and the earth). Some had interpreted this aayah such that Allaah (Azzawajal), is the One Who illuminates (Munawwir) the heavens and the earth and guides their inhabitants. This is from His Actions, otherwise it does not preclude the fact that the Nur, which is one of His Attributes, is established with Him. It is common for the Salaf رحمهم الله تعالى , may Allaah’s Mercy be upon them, to mention all or some of the meanings of the attributes pertaining to Allaah’s Names. By mentioning some of the meanings they do not negate the other affirmed qualities of such names. As such, one of the meanings signified by Allaah being “An-Nur of the heavens and the earth” is that He has illuminated the heavens and the earth and guided their inhabitants by His Light. The saying that meaning is restricted to His illumination of the heavens and the earth by certain planets (sun, moon, stars), is wrong, because the illumination by their light does not cover the entire universe. [See Ibn Taymeeyah’s al-Fatawaa, 6: 390-393].

[#3]For a full text of the Prophet’s invocation see Saheeh Al-Bukhaari (English/Arabic), V.9, Hadeeth # 482.

[#4] Grammatically, the “Light” which is related (annexed) to Allaah in the construct of the Aayah (which means): “And the earth will shine with the Light of its Rabb…” is not an annexation denoting possession, creation, honor, or preferment as it is the case in many aayaat (Verses) of the Noble Qur’aan including:

  • a. Baytee (My house), mentioned in the aayah (which means): That they (Ibraaheem and Ismaa’eel) may purify Baytee (My house, i.e the Ka’bah) for those who circel it, or stay (in I’tikaaf ), or bow, or prostrate themselves (near it, in prayer).” (TMQ 2:125)
  • b. Naaqatullaah (Allaah’s She-Camel) mentioned in Allaah’s Saying (which means): “This Naaqatullaah (She-Camel of Allaah) is sent to you (Prophet Saalih’s people, Thamood) as a sign. So allow it to graze in Allaah’s earth.”(TMQ 7:73).

[#5] Reported by at-Tabaraani (Mu’jam At-Tabaraani, V.9, # 8886), ad-Daarimiye in ar-Rad ‘alaa Bishr al-Mareesi (p.449), and al-Haythami in Majma’uz- Zawaa’id (V.1, p.85). Amongst its narrators, is Abu ‘Abdis-Salaam Az- Zubayr. Ibn Abee Haatim and Ibn Ma’een did not mention anything regarding the haal (status) of this narrator i.e. whether he is da’eef (weak), or thiqah (trustworthy transmittor), or otherwise. Ibn Hibbaan, however, mentioned him in his book ath-Thiqaat (The Trustworthy (men of Hadeeth). Al-Haythami realted that Abu Haatim (i.e. Ar-Raazi) described Abu ‘Abdis-Salaam Azubayr as majhool (unknown). Shayekhul Islaam Ibn Taymeeyah reported this narration and said: “It is affirmed upon the authority of Ibn Mas’oud (radhi Allaahu Anhu).” (See Majmoo’ al-Fataawaa, V.6, p.391). He also mentioned it in V.2, p.189 of the same reference. And Allaah knows best.

[#6] There is no contradiction between the interpreation that this aayah means that Allaah, Most High, is the Munawwir of the heavens and the earth and between the saying of ‘Abdullaah ibn Mas’oud in which the Nur is related to Allaah’s Thaat. The interpretation that Allaah is the Munawwir (The One Who Illuminates) or Haadi (The One Who Guides) the heavens and the earth is true because it relates the act (verb) of Tanweer (Illumination) to the active “subject” i.e. Allaah, the Most Magnificent. There is no contradiction whether one says that Allaah is the Nur of the heavens and the earth bi-Thaatihi (by Himself) or bi-Fi’lihi (by His Act).

Imaam Ibnul Qayyim رحمه الله تعالى said:

“The truth is that Allaah is the Nur of the heavens and the earth taking into consideration all of the interpretations.” Being the Munnawwir and the Haadi, does not negate the fact that He (Subhanahu wa Ta’ala), Himself, is Nur. Those who negate Allaah’s Attribute of An-Nur erred by thinking that if they would affirm the Attribute of An-Nur it would mean that Allaah is the light falling upon walls and gardens, etc.! The fact however is that the created light is an effect of the Attribute of An-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah established with Him (Azzawajal). The rahmah (mercy) present on earth is an effect of Allaah’s Attribute of Ar-Rahmah separted from Him (Azzawajal). The knowledge of the creature is a distinct and separate effect of Allaah’s Attribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) does not mean or imply that the light on walls and on the surface of the earth is the essence of the Light of Allaah’s most honourable Face.

[See Ibnul-Qayyim, Mukhtasar as-Sawaa’iq al-Mursalah ‘alal-Jahmiyyah al-Mu’attilah, checked by Ridwaan Shaakir Ridwaan (Makkah and Riyadh: Saudi Arabia, Maktabat Nizaar Al- Baaz), pp. 547-548 and Ijtimaa’ al-Ju-youoshil-Islaamiyyah, ‘Awaad ‘Abdullaah Al-Mi’tiq, ed. (Riyadh: Saudi Arabia, Maktabat Ar-Rushd, 1415/1995], pp.45-46.

[#7]In another narration instead of the word “light” it is fire, due to the doubt of the narrator Abu Musa al-Ash’ari. Reported by Muslim (Saheeh Muslim – English translation, V.1, Hadeeth # 343), Ahmad (4:405) and others. Both narrations stating the “light” and “fire” are in Saheeh Muslim.

The pure “fire” which Allaah mentioned in the Qur’aan when He (Azzawajal) spoke to Musa (peace be upon him) (Qur’aan 27:7-8) is also called a light and it is a light which illuminates without burning. Allaah also called the fire of the lamp a light (Qur’aan 24:35), contrary to the dark fire of Hell which is not called a light. Therefore, the doubt of the narrator between the words “light” and “fire” does not prevent [from affirming] that the “Light” is His Hijaab. [See Shayekhul- Islaam Ibn Taymeeyah’s Fataawaa, V.6, pp.384-386 and Ibnul Qayyim’s Mukhtasar as-Sawaa’iq al-Mursalah, p.551. Shayekhul Islaam said: “There are three kinds of (created light): The first is characterized by Isharaaq bila Ihraaq (illumination but without burning) and this is the “pure” light like that of the moon. The second kind burns without illumination and this is the dark fire (a black burning fire). The third being a light and a fire, like the sun. Also the fire of the lamps in this world is described by being being both (a light and a fire)…” Imaam Ibnul Qayyim added “This is the case with the created and witnessed lights. The Hijaab of ar-Rabb (Allaah), Most Blessed and Most High, is a Nur (Light) and it is a Fire. All of the [three] kinds of the created lights are real relative to their proper classifications…And if the light of His creation, like that of the sun, the moon, and fire, are real, then how could His Light be not real? The Light of His Face is real too [and fits His Majesty] and it is not figurative.” Ibid, pp.551-552 (with a slight adaptation).

[#8] Ibnul Qayyim in Ijtimaa’ al-Juyoushil-Islaamiyyah, pp.45-54.

[#9] It does not get sun-rays only in the morning.

[#10] Nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long.

[#11] Ibnul Qayyim in Ijtimaa’ al-Ju-yoush al-Islaamiyyah, pp.45-54.

[#12] Allaah (Subhanahu wa Ta’ala) Says: { نورهم يسعى بين أيديهم } (The believer’s) Light will run forward before them. (Qur’aan 66:8)

[#13] Siraat: The Bridge over the midst of Hell; It is extremely slippery; On it there are hooks, claws, and bars; Over it mankind will pass. The believers, as the Prophet (Peace be upon him) explained, “Will pass like the blink of an eye, like the lightning, like the wind, like the birds, and like the fast horses and camels. Some will be saved, some will be lacerated then set free, and some will be thrown into the Fire…”. See Saheeh Muslim, V.1, Hadeeth # 352.

[#14] What Allah reveals in His Books and (or) inspires to His Messengers. The strength of its “roots” in the heart of the believer depends upon His compliance with its content. That is why there is a variation amongst the degree of faith amongst Muslims. Some are stronger than others in their adherence to the teachings of Islam. There are the obedient and disobedient Muslims. Those who mixed the substance (al-maadah) with ways not condoned by Islam, became corrupt, or were led astray. If they do not repent, and clean their hearts and follow the way of Revelation, they may subject themselves to the punishment of Allah, which may manifest itself in different ways on the individual and (or) the society levels.

When the way of uncontrolled lusts and desires takes over the heart of man, he will turn away from the Revelation and may choose for himself ways of “worship” or “religions” that ascribe best to his desires. The goal becomes the life of this world only, turning man to forget as to what occurs after death. He is overwhelmed by the “developments” taking place around him in all walks of life and wants to keep “on track”! Life turns to “drug stores” asking for “pills” to ease down the “rush”, or to “therapeutic clinics” to “relief” the worry and the sad heart! Or to suicide! Sometimes taking other lives with him.

[#15]Ibnul Qayyim’s al-Waabil as-Sayyib, verified by Saleem al-Hilaali (Ad- Dammaam, Saudi Arabia, Daar Ibnul Jawzi, 1415/1994), pp.100-103.

Source : An-Nur (The Light) – One of Allaah’s Names – Dr Saleh as Saleh– 16 Pages – by Dr. Saleh As-Saleh [PDF]

The Sermon of Iblis to the Disbelievers on the Day of Judgement – Tafseer Ibn Katheer

Shaytan disowns His Followers on the Day of Resurrection

(And Shaytan will say when the matter has been decided: “Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Shaytan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the wrongdoers.”) (Ibrahim 14:22)

Allah narrates to us what Iblis will say to his followers after Allah finishes with the judgement between His servants, sending the believers to the gardens of Paradise and the disbelievers to the lows (of the Fire). Iblis, may Allah curse him, will stand and address the latter, in order to add depression to their depression, sorrow to their sorrow and grief to their grief. He will declare,

(Verily, Allah promised you a promise of truth.) by the words of His Messengers that if you follow them, you will gain safety and deliverance. Truly, Allah’s promise was true and correct news, while I promised you then betrayed you.’ Allah said in another Ayah,

(He (Shaytan) makes promises to them, and arouses in them false desires; and Shaytan’s promises are nothing but deceptions.) (4:120)

(I had no authority over you) Shaytan will say, `I had no proof for what I called you to, nor evidence for what I promised you,

(except that I called you, and you responded to me.) even though the Messengers establish the proof and unequivocal evidences against you and affirmed the truth of what they were sent to you with. But you disobeyed the Messengers and ended up earning this fate,

(So blame me not,) today,

(but blame yourselves.), because it is your fault for defying the proofs and following me in the falsehood that I called you to.’ Shaytan will say next,

(I cannot help you), I cannot benefit, save, or deliver you from what you are suffering,

(nor can you help me.), nor can you save me and deliver me from the torment and punishment I am suffering,

(I deny your former act of associating me (Shaytan) as a partner with Allah.) or because you associated me with Allah before,’ according to Qatadah. Ibn Jarir commented; “I deny being a partner with Allah, the Exalted and Most Honored.” This opinion is the most plausible, for Allah said in other Ayat,

(And who is more astray than one who calls on others besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they will become their enemies and will deny their worshipping.) (46:5-6) and,

(Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them.)(19:82) Allah said next,

(Verily, the wrongdoers), who deviate from truth and follow falsehood, will earn a painful torment. It appears that this part of the Ayah narrates the speech that Shaytan will deliver to the people of the Fire after they enter it, as we stated. `Amir Ash-Sha`bi said, “On the Day of Resurrection, two speakers will address the people. Allah the Exalted will say to `Isa, son of Maryam,

(Did you say unto men: “Worship me and my mother as two gods besides Allah”) (5:116) until,

(Allah will say: “This is a Day on which the truthful will profit from their truth.”)(5:119) Shaytan, may Allah curse him, will stand and address the people,

(I had no authority over you except that I called you, and you responded to me.) Allah next mentioned the final destination of the miserable ones, who earned the disgrace and torment and having to listen to Shaytan address them, then He mentioned the final destination of the happy ones.

Source : Darussalam’s English Publication of Tafseer Ibn Katheer, Surah Ibraheem 14:22

Separate Rooms For The Women In The Mosques – Shaykh al Albaani

[‘Silsilatul-Hudaa wan-Noor’ tape series of Shaikh Muhammad Naasiruddeen al-Albaanee – rahimahullaah.]
TAPE NO. 329 (00:25:39), [ repeated on tape no.351 (00:44:16)] :

Q. “ O Shaikh, the hadeeth which occurs in Saheeh Muslim, where the Prophet (Peace be upon him) said, with the meaning: <<The worst of the rows of the women is the first one, and the best of them is the last one.>> So now, is that ruling, as is indicated by what is apparent from the hadeeth, the same in the closed rooms which are set up for that. Meaning in this closed places, for the women are now totally apart from the men; and it is well known that when (the scholars) spoke in explanation of the hadeeth they mentioned that the underlying reason for the first rows being the worst of them is that they are the closest ones to the men, as mentioned by an-Nawawee..”

A. ( “Yes?”)

Q. “So does what is apparent from the hadeeth apply to these closed places now?”

A. “Upon my belief I am not able to answer this question, because I think that the questioner consents to this closing off being something legislated, whereas I do not hold that.”

Q. “Yes.”

A. “Because this is an innovation (bid`ah). Locking the women away, or enclosing them (in rooms) in the mosques, especially in spacious mosques, on account of the corruption in society; and confining them to a room where the movements of the imaam will be hidden from them, so that they are sometimes liable to render their Prayer deficient, to the extent of its being null and void.

So in my belief locking the women away, in rooms specific to them in the mosques, is just the same as the row being cut by having an elongated minbar. Both of these are newly introduced affairs. So it is obligatory upon us to return to what the first Salaf were upon.

(We discussed this matter at length yesterday. Yes, the brother was present with us..the brother was with us..)

So it is said: The women today are different to the women of yesterday, and there can be added to that : this is something witnessed. So this saying results in the conclusion that it is therefore befitting that we should confine the women to these rooms, so that the men do not come across anything from that which should remain hidden from the women. So I gave a relatively long answer, and time was short, so I said, as part of a long discussion: that confining the women to these rooms is not a case of legislated masaalihul-mursalah (matters established for the welfare of the Muslims), since the reason for this confinement is a failing of the Islamic society- and it includes the women- to carry out legislated obligations. So if the women entered the mosques wearing the legislated jilbaab, then those who build these rooms would not have the idea entering their minds of confining the women to them. However when they witnessed, unfortunately, some women entering, some perhaps wearing a coat/jacket, or a ‘tunic’, or what they call a ‘jilbaab’ today, and it is not a jilbaab, down to their mid calves, or sometimes wearing transparent flesh coloured tights, and so on. so the gaze of the men was liable to see something that should be hidden. So therefore they said: We will screen the women away from the men in the mosque.

So I say: No! It is rather upon us to implement Islaam, and that we return the Islamic society as a whole, not sections of it, to what was the practice in the initial time. So we contend with the society today. We want the Muslims to return: with their scholars, their students, and their common folk, to that which the Salaf were upon; not to (blind) following of madhhabs, but rather to ‘Allaah said.., His Messenger said…’

There will not be a prevention of having differenct views, just as there was at the beginning, but we do not want there to be restrictive (blind) following of madhhabs. We want the societies, the elite and the general folk, to return to what the Salaf were upon.

As with the case of the mosques. We do not want there to be elongated minbars. We do not want there to be extended minbars in the form of trickery to escape legislated prohibitions (al- Hiyal ash-Shar`iyyah). They realized that the older minbars sever the rows (for the Prayer), so now they come out to us from a minbar which he enters via the mihraab, and he ascends and then appears to the people upon a little raised platform. Why all this twisting and turning? (All that is needed) is three steps, and Allaah has sufficed the Believers so that they have no need to fight. The best guidance is the guidance of Muhammad. How many dirhams and deenaars does it cost to enable the khateeb to ascend to this platform? Based upon the claim: ‘We do not want to sever the rows.’ This claim is a good one. This is the case. However it can be attained without all of this unnecessary effort: take a minbar comprising three steps, and the problem is at an end. Likewise we do not want there to be all this decoration.

And lastly we do not want these rooms for the women. We want for the women what we want for the men: that which was previously present: that the women enter wearing hijaab, and the men move forward to the front rows.

Then in that case the previous hadeeth will apply: <<The best of the rows of the women is the last one, and the worst of them is the first one.>>

We do not want to reverse the indication of the hadeeth on account of the aberration that has appeared with the building of these rooms in the mosques.”

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank]

# Dua to ward off the deception of the Obstinate Shaytaans – Hadith

The Prophet صلى الله عليه وسلم Protecting Himself from the Shayaateen

Ja’far bin Sulaymaan ad-Duba’ee narrated:  Aboo at-Tayyaaj narrated to us, he said:  “I said to ‘Abdur-Rahmaan bin Khanbash at-Tameemee – and he was an old man – ‘did you reach the Messenger of Allaah صلى الله عليه وسلم (during his lifetime)?’  He said, ‘Yes.’ He said: ‘So I said:  How did the Messenger of Allaah صلى الله عليه وسلم act on the night the shayaateen plotted against him?’  So he said: ‘Indeed the shayaateen descended that night upon the Messenger of Allaah صلى الله عليه وسلم from the valleys and mountain paths, and amongst them was a shaytaan, in his hand was a flame of fire, wanting to burn the face of Messenger of Allaah صلى الله عليه وسلم with it.  So Jibreel – عليه السلام – descended to him and said:  ‘O Muhammad! Say:dua-to-ward-off-obstinate-shaytaan

‘A’oodhu bikalimaatil-laahit-taammaatil-latee laa yujaawizuhunna barrun wa laa faajirun
min sharri maa khalaqa,wa bara’a wa dhara’a,
wa min sharri maa yanzilu minas-samaa’i,
wa min sharri maa ya’ruju feehaa,
wa min sharri maa dhara’a fil-ardhi,
wa min sharri maa yakhruju minhaa,
wa min sharri fitanil-layli wannahaari,
wa min sharri kulli taariqin ‘illaa taariqan yatruqu bikhayrin yaa Rahmaan

Listen :

(( I seek refuge by the complete, perfect words of Allaah, which no righteous one nor wicked one can exceed, from the evil of what He has created, and from the evil of what descends from the heavens, and from the evil of what ascends to them, and from the evil of what is sown in the earth and is created, and from the evil of what comes out from it, and from the evil of the fitan of the night and the day, and from the evil of everyone who comes knocking, except for the one who comes knocking with khayr, O Rahmaan! ))

So it (this du’aa) extinguished their fire, and Allaah تبارك و تعالى defeated them.” [2]


[2]  Traced to as-Suyootee in al-Jaami’ al-Kabeer (1/11/2) to Ahmad, and at-Tabaraanee in al-Kabeer, and Ibnus-Sunnee in ‘Amalul-Yawmi wal-Laylah from ‘Abdur-Rahmaan bin Khanbash, and from Ahmad (3/319), and Ibnus-Sunnee (631) from Ja’far bin Sulaymaan ad-Duba’ee from Aboo at-Tayyaaj.  Al-Albaanee said: “And the isnaad is saheeh, its men up to Ibn Khanbash are on the condition of Muslim…”  See As-Saheehah (#840).

Source : Protecting oneself from shaytaan and from harm through the Words of Remembrance found in the Authentic Sunnah – (Part I)

Notes from AbdurRahman Meda:

  •  English transliteration of this dua is added by me taking it from hisn al muslim ,published by dar-us-salam
  •  Footnotes given in the Hisn al Muslim : [2]  Ahmad 3/419, with an authentic chain of narration, and Ibn As-Sunni (n0. 637). Al-Arna’ut, graded its chain authentic in his checking of Al-‘Aqeedah At-Tahaawiyyah p.133. See laso Majma’uz-Zawaa’id, 10/127.

The Prohibition of sitting half in the sun and half in the shade – Hadith

1) Aboo Hurayrah رضى الله عنه   said:  Abool-Qaasim صلى الله عليه وسلم  said:  “If one of you was sitting in the sunlight”, and Makhlad said: “in the shadow, so the shade that is over him moves away from him, and part of him is in the sun and part (of him) is in the shade, then let him get up (and move).” [2]

2) And in another narration: He prohibited that one sit between the sunlight and the shade, and he said:  “It is the sitting of shaytaan.” [3]

3) Qays bin Abee Haazim narrated from his father that he said: The Prophet صلى الله عليه وسلم saw me and I was sitting in the sun, so he said:  “Move to the shade.”

In the wording of Aboo Daawood (#4822), Qays reported that his father narrated that he came and the Messenger of Allaah صلى الله عليه وسلم was giving a khutbah, so he stood in the sun, so he ordered him to move to the shade. [4]


[2]  Aboo Daawood (#4821), al-Humaydee in al-Musnad (1138), Ahmad (2/383).  Shaykh al-Albaanee declared it saheeh. See As-Saheehah (#837) [3]  Collected by Ahmad (3/413).  Shaykh al-Albaanee said:  “And this isnaad is saheeh, it’s men are thiqaat (trustworthy narrators), men of the Shaykhayn (al-Bukhaaree and Muslim), with the exception of Katheer, and he is Ibn Abee Katheer al-Basree as al-‘Ajalee and Ibn Hibbaan have said, and a group from the thiqaat narrated from him.  See As-Saheehah (#838) [4]  Declared saheeh by Shaykh al-Albaanee.  See As-Saheehah (#833)


الرَّبّ Ar-Rabb (The Lord and Nurturer) : One of the Names of Allaah

 الرَّبّ  Ar-Rabb (the Lord and Nurturer) the Lord and Master who has none like Him in His Lordship, the One Who nurtures and rectifies the affairs of the creation by the favours which He showers upon them, the Sovereign Owner Who alone creates and commands, the One Who controls the affairs and grants blessings, the One Who nurtures, the Creator, the Provider, the One Who aids and the One Who guides.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

The Meaning of Ar-Rabb, the Lord

Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah’s Greatest Name.

Source : Tafseer Ibn Kathir, Surah Fathiha, Dar-us-salam English publication

Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah said in Sharh Usool-ith-Thalaathah:

And Ar-Rabb (the Lord) is the One Who is worshipped,

and the proof is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22] (#9)

[#9]: His saying, “And Ar-Rabb (the Lord) is the One Who is worshipped”: meaning, He is the One Who deserves to be worshipped, as for other than Him, then it does not deserve worship, because it is not a Lord. This is the intent of the speech of the Shaikh rahimahullaah in his saying, “Ar-Rabb (the Lord) is the One Who is worshipped”, meaning He is the One Who deserves worship. Then also it is not sufficient that a person just affirms Ar-Ruboobiyyah (Lordship), rather he must affirm Al-‘Uboodiyyah (Allaah’s deserving all worship), He the Perfect and Most High, and he must carry it out making it purely and sincerely for Him, the Perfect and Most High. So since he has affirmed that He is Ar-Rabb (the Lord) then it is binding upon him to affirm that he is Al-Ma‘bood (the One Who therefore deserves to be worshipped), and that others besides Him do not deserve anything from worship.

Source : Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles – of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H], Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah, Lesson 20: The Lord is the One Who is Worshipped; The Meaning and Types of Worship (And Ar-Rabb (the Lord) is the One Who is worshipped…)

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
<<All the praises and thanks be to Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)>>. (Surah Faathiha v.2)

(V.1:2) Lord: The actual word used in the Qur’ân is Rabb. There is no proper equivalent for Rabb in the English language. It means the One and the Only Lord for all the universe, its Creator, Owner, Organizer, Provider, Master, Planner, Sustainer, Cherisher, and Giver of security. Rabb is also one of the Names of Allâh.

Source : Surah Fatiha – Translation of the meanings of The Noble Qur’an , in the English Language , By Dr. Muhammad Taqiuddeen al-Hilaalee and Dr. Muhammad Muhsin Khan

# Knocking on Wood for Protection from The Evil Eye – Ibn-Baz


This question is from Abu-Umar, from Damascus: Sometimes, as soon as I mention a blessing Allah has bestowed on a relative or a friend, some people knock on wood. They do that as an expression of fear of the evil eye. In some instances, they demand of one to knock on wood by saying: “Knock on wood”. What is the validity of such behaviour? Please advise us. May Allah reward you.

Answer by Shaykh Ibn Baz:

This is reprehensible behaviour, which must not be done, and the underlying belief is corrupt. Instead, when a person gains a blessing, he has to thank Allah for it, and to beg Him to perfect that blessing and make him grateful. Allah says,

 <<And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! My punishment is dire>>. [Ibraheem Sura, Ayah No. 70]

He also says,

<<Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me>>. [Al-Baqara Sura, Ayah No. 152]

May Allah grant success to all of us.

Source : Ibn-Baz’s Collection of Fatwas and Articles, Vol. 8, p. 424

Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great) – Shaykh Uthaymeen | Dr. Saleh as-Saleh


The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

وَهُوَ الْعَلِيُّ الْعَظِيمُ
And He [Allaah] is the Most High, the Most Great.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

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:

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

This superiority is restricted such as being above the kuffaar [in victory], not an absolute transcendence. The latter is exclusively 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 (تعالى) 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:

 وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ
And for Allaah is the Highest Description
[Qur’aan, Soorat An-Naml (16:60)].

Every Attribute which Allaah (تعالى) 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 (تعالى) 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 justify; 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 (تعالى):

        { 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 :

{ 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 (تعالى):

 { 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 (تعالى) 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 (peace be upon him):

Our Rabb is Allaah Who is in the heaven …” [75]

And in his action as when he (peace be upon him) 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 (peace be upon him) asked a slave girl: Where is Allaah? She replied: “Above the heavens.” He (peace be upon him) 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 (تعالى) would be equal to him in perfection. Thus it is necessitated that Allaah (تعالى) 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 تعالى 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.


[70] Hayyiz: Linguistically the word hayyiz signifies:

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

It is noticed that these linguistic meanings entail: change, moving or turning from place to a place or from a direction to another. In addition, the term hayyiz refers to an existing external thing that surrounds and contains something. The lateral portions (or outer surfaces) of the contained thing itself form an existing hayyiz. Anything that surrounded by an existing hayyiz is called mutahayyiz. Accordingly, what is in between the heavens and the earth is mutahayyiz. [Refer to Appendix A for further important information.]

[71] They negate the ‘uluw of Allaah above the creation because they consider what is above the world is itself a hayyiz. Saying that Allaah is above the world means to them that he is in a hayyiz although they acknowledge that it is ‘adami (non-existing)! It is clear that the way of the scholastic theologians is fallacious argumentation. The fact is that above the world there is nothing except Allaah. So could He be in something “non-existing”? Being “in it” is no more than being alone by Himself and that He is distinct and separate from creation, His thaat is not commixed with any part of His creation..

[72] Because the air does not occupy a hayyiz, yet it exists. To Allaah belongs the best example.

[73] The Shaykh refers to his explanation of Al-’Aqeedah Al-Waasitiyyah of Shaykh-ulIslam Ibn Taymeeyah [Riyadh, Saudi Arabia: Daar Ibnul Jawzi, 1415/1994], vol. 1, pp. 373-400.

[74] Allaah is al-Qaahir: The Most Mighty and the Magnificent, is dominant over all his slaves being Himself above creation, the Ever-living, the Mighty, and the AllPowerful. He is the One who subdued all of his creatures; everything in the upper and lower worlds is subservient to His Will, and Authority; whatever He willed to happen will certainly occur and as He wanted it to be, and whatever He willed not to occur will never take place; All creatures are in need of Him, they have no control of good or harm to themselves; nor can they control death nor life nor Resurrection. The most powerful creature is nothing before the domination and power of Allaah, the AllMighty; the creatures which people have taken as “gods” besides Allaah, cannot protect themselves let alone to dominate others. Allaah, the perfect is His domination deserves to be worshipped alone.

[75] Reported by Abu Daawood, Ahmad, and others. It was declared hasan by Ibn ‘Adiyy (Al-Kaamil 3:1054) and by Al-Baihaqi (Al-Asmaa’ was-Sifaat, p. 892), ath-Thahabi (Al-’Uluw, p. 48), and ad-Daarimee (Ar-Rad ‘Alal-Jahmiyyah, p.70). Other scholars of hadeeth considered it weak because of the weakness of one of its narrators, Ziyaadah bin Muhammad al-Ansaari. According to al-Bukhaari, his hadeeth falls in the category of munkar that, according to him, is a strong state of criticism meaning “denounced”. Other scholars of hadeeth sometimes consider the munkar to mean the absolutely singular (al-fard al-mutlaq) narration which is not supported by any follow up (mutaaba’ah). [See Shifaa’ul-‘Aleel bi-Alfaath wa Qawaa’id Al-Jarh Watta’deel (Jeddah, Saudi Arabia: Maktabatul-’Ilm, 1411/1991), pp. 306-311, and Shaykh alAlbaani’s Da’eef Sunan Abee Daawood, no. 839]. However, another hadeeth by Qataadah in which Bani Israa’eel have said: “O Our Rabb!, You are in the heaven, and we are on the earth…,” is declared hasan by Shaykh al-Albaani (رحمه االله). See ath-Thahabi’s Al-’Uluw (Beirut, Lebanon: al-Maktab al-Islami, 1412/1991; checked by Shaykh alAlbaani)], no. 107.

[76] As in the long hadeeth of Jaabir (رضي االله عنهما) describing the Farewell Hajj of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) which was reported by Muslim in his Saheeh (English Translation), vol. 2. pp. 611-617.

[77] This is a clear response to those who say, “Allaah is everywhere.” The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used the term “Where,” and the answer of the girl was “Above.” Those who say that Allaah is exalted above any particular direction are to be asked, “What do you mean by ‘direction’?” If they deny that Allaah is above the creation because it would mean that He is in a “particular direction,” then they are wrong because there is no one from the creation who exalted Allaah more than the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and yet he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) affirmed that He (تعالى ) is above the heavens and pointed skyward because it is a direction of ‘uluw. This direction of ‘uluw does not limit, contain, or envelop Allaah, the Most Great.

Nothing is above Him, the Most High. Are they more eloquent in speech than the Prophet is (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? Are they more sincere with respect to the teachings of this deen than the Prophet is (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? Certainly, they are not. And the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not intend confusion to his followers. Had there been any false meaning necessitated by affirming the ‘uluw of Allaah the way the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) affirmed, he would have made it clear.

The texts, however, do not necessitate the false conclusions made by those who deny the ‘uluw of Allaah in His Essence above the creation. Neither in the Qur’aan nor in the authentic sunnah, does the affirmation of the ‘uluw imply hat Allaah is contained in a place or that he is a compounded body (jism), or “within limits,” for He is above everything and that there is no creation above the world, there is only Allaah above everything.

[78] People naturally raise their hands and seek the direction of ‘uluw (highness) in their hearts when they supplicate Allaah, the Most High. This does not mean that they do so because the sky is the qiblah of invocation just as the ka’bah is the qiblah (direction) of the prayer as claimed by those who deny the ‘uluw of Allaah is His Essence! There is no legal evidence that the sky is the qiblah of du’aa. Had this been one of the proven matters, it would have been known by the salaf. In addition, the qiblah of invocation is the qiblah of the prayer. It is praiseworthy that the Muslim face the qiblah while making du’aa. In fact the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) faced the qiblah many times and invoked Allaah, the Most High. A qiblah is something that a person is face to face with, just like the positions in the prayer, invocation, thikr, sacrifice, etc. Had the sky been the qiblah of du’aa then it would have been permissible for the Muslim to invoke Allaah turning his face up in its direction, something not legally approved.

Linguistically, the upward position towards which the hands are raised is not called a qiblah. Directing the heart upward while in a state of du’aa is something ingrained in the fitrah and done by the Muslim, the kaafir, the learned and the ignorant, especially in times of distress. The one facing the qiblah knows well that Allaah is not there, however, while in a state of du’aa the person turns to his Creator who is above the creation. He does not turn towards the sky seeking refuge in something created, but he seeks the Creator of the heavens and the earth who is High above the entire creation. Ask those in times of distress, “Do you turn towards the heavens or to Allaah who is above the heavens?” Naturally, they turn to Allaah.

[79] Al-Juwayyni, ‘Abdul Maalik Ibn ‘Abdullaah Ibn Yusuf Ibn Muhammad Abul Ma’aali (419/1028-478/1085), nicknamed imaamul haramayyn (lit. the Imaam of the Two Sanctuaries i.e. Makkah and Madeenah). He lived in Makkah for four years and then moved to Madeenah where he taught. He never was, however, an Imaam of the two sacred Mosques. His followers exaggerated in him and gave him this title.

Originally, he was from Juwayyn (present-day Afghanistan). He was a Shaafi’ee scholar and an Ash’arite. It is important to remember that he is said to have been the first to resort to the figurative interpretation of the sifaat. He (رحمه االله) however, retracted from this position, but like many of the late ashaa’irah, he resorted to tafweed: consigning the meaning of the sifaat to Allaah claiming that the thaahir (obviously−understood meaning), is not the intended meaning, something that they erroneously attributed to the salaf. The truth, however, is that the salaf, affirm the obviously understood meaning of the Attributes of Allaah, but they consign the “how” of the sifaat to Allaah (تعالى ). For example, the obvious meaning of Pleasure is known.

We affirm it to Allaah as He has affirmed to Himself. The manner of Allaah’s Pleasure, however, is consigned to Allaah. So the Pleasure of Allaah is true and like all of His Attributes, nothing is like unto Him in His Pleasure. The kayyfiyah (specification, i.e. how is His Pleasure) is known only to Allaah. Imaam ath-Thahabi reported that before his death, al-Juwayyni denounced scholastic theology and fully supported the position of the salaf. (Al-’Uluw, p. 175, checked by Shaykh al-Albaani).

[80] Meaning that Allaah was and there was no ‘Arsh as confirmed by the full report in ath-Thahabi’s Al-’Uluw (p. 276, no. 337; checked by Shaykh al-Albaani).

[81] Meaning that He is not ascending above His ‘Arsh.

[82] Muhammad Ibn ‘Ali al-Hasan Ibn Muhammad al-Hamadaani (d. 531/1137).

[83] Because the proof for the ‘Arsh is sam’ee, meaning it is established by evidence from the Qur’aan and (or) authentic sunnah. Had it not been established through this means, we would have not known of it.

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

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Links:


Neither Slumber, Nor Sleep overtakes Allaah – Shaykh ibn Uthaymeen

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:

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:

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]

Source : Tafseer Ayatul-Kursi By Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

The Mu’tazilites المعتزله – The so-called Rationalistic Sect – Dr Saleh as Saleh

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

Some of the main corrupt beliefs of the Mu’tazilites include:

(1)  Denying the Attributes of Allaah.

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

(3)  Claiming that man’s action is totally independent from Allaah’s Will. This is in direct opposition to what the Qur’aan and sunnah have affirmed, namely that man has the ability and the will to act, but like all other things, nothing escapes the Will of Allaah, the Most High. [107]

 (4)  Denying the general intercession for the sins committed by the disobedient Muslims and which Allaah approved for the Prophet (Peace be upon him) and others on the Day of Resurrection [See earlier in the text].

Blended under the title of “rational” this sect exists nowadays without openly carrying the same title it once held. The approach and methodology of those who make the intellectual proofs supersede the text (from the Qur’aan and sunnah ) is widespread. The opposite extreme is those who believe that rational evidences has no role whatsoever in implying many things which the textual evidences have proven. The medium path is that of the salaf , which affirms an implicative relationship between the textual evidences and intellectual proofs. The shar’ (the Qur’aan and authentic sunnah) lead and guide to the intellectual proofs and the latter share in guiding to many things which the shar’ implies. Basically, therefore, there is no contradiction between the two, but to the contrary, there is association. The basis for this relationship, however, is the shar’, and not the intellect, as the rationalists from the Mu’tazilites and the latter Ash’arites claim. This is because the shar’ is indispensable in itself and is not in need of our knowledge and reasoning. We are the ones who are in need of the shar’ and of its knowledge. So if the intellect knows the shar’ it attains a perfection which it lacked before. But if it fails, then it will remain ignorant and deficient.

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

It is natural that the intellect may err and fall in contradictions and /or differences in matters to which it may be subjected. So, those who say that the intellect should be given precedence to the shar’ are referring people to something to which there is no way to affirm and perceive its correctness. That is why many of the sects differed and split amongst themselves when they gave precedence to their rationalistic dogmas vis-à vis  the textual proofs. The irony is that each of these groups say that the intellect stands to support their positions! Another irony is that the top theologians who laid down many of these dogmas went into perplexity and confusion. Many of them like Imaam al-Juwaynee, Ar-Raazi, al-Ghazaali, and others, regretted their positions and asked Allaah to let them die on fitrah . In their cases, there is a lesson for those who still reiterate  the same dogmas from the latter Ash’arites , Mu’tazilites and many of those who exaggerate the role of the intellect! A great reminder for all is the saying of Allaah I about the shar’:

{ وَلَوْ كَانَ مِنْ عِنْدِ غَيرِ اللهِ لَوَجَدُوا فِيهِ اختِلافاً كَثِيراً } [النساء:82]

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

The authentic sunnah is a Revelation from Allaah and the Prophet (Peace be upon him) said: “I have been given the Qur’aan and something like it along with [i.e. the sunnah ]. [108]  The shar’ with its textual proofs guiding the intellect are from Allaah, and that is why the salaf who correctly understood this relationship were, by Allaah’s help, saved from falling into perplexity and confusion! All Praise is due to Allaah.


[107] For more details see our book Al-Qadaa’ wal-Qadar [Buraidah, Saudi Arabia: Daarul-Bukhaari Publication, 1417/1996], pp. 62-69. Check also

[108] Collected by Abu Daawood, Ibn Maajah, Ahmad, at-Tahawi, and ad-Daarimee; Shaykh al-Albaani authenticated it in his verification of the Kitaabul Eemaan by Ibn Taymeeyah (p. 37).

Source : From the  Appendix of the Book,

Tafseer Ayatul-KursiBy Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions – Shaykh Uthaymeen | Dr. Saleh as-Saleh


The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

Regarding Allaah’s Saying:

{ الحَيُّ القَيُّومُ }
Al Hayy (The Ever living), Al-Qayyoum
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

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:

[ وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ ]

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  also said:

كُلُّ مَنْ عَلَيْهَا فَانٍ
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

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 :

[ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ]
Everything will perish save His Face. 

[Qur’aan, Soorat al-Qasas (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:

[ أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ]

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:

[ وَّاسْتَغْنَى اللَّهُ ۚ وَاللَّهُ غَنِيٌّ حَمِيدٌ ]

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:

إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ ]
O you who believe! If you “help Allaah,” He will help you. 

[Qur’aan, Soorat Muhammad (47:7)],

and His saying:

[ وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ]
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.


[34] {ال}, “al”is a particle of determination and specification.
[35] See Lane, E.W., Arabic-English Lexicon (Cambridge, England: Islaamic Texts Society, 1984), vol. 1, p. 74.
[36] In the present world, otherwise man will end up in an eternal life in the Hereafter.
[37] He sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

 الحَيّ Al-Hayy (the Everliving), the Everliving Who always remains without any beginning and any end with perfect and everlasting life Who never dies nor passes away.

 القَيُّوم  Al-Qayyoom (the Self-Subsisting One), upon Whom everything depends, the One Who sustains everything that exists, the One Who has no need whatever of anything but rather everything in existence has total need of Him.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

Related Link:

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen / Dr Saleh as Saleh

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah)
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Click the below link to read or download the document

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen – Dr Saleh as Saleh [PDF]

Listen / Download Mp3 Here (Time 58:14)

The following articles are extracted from this e-Book:

  1. Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions
  2. Aayatul-Kursi contains Ismullaahi al-Aa’tham (Allaah’s Most Greatest Name)
  3. Verily Allaah does not sleep and it does not befit Him to sleep
  4. To Allaah belongs whatever is in the Heavens and the Earth
  5. Who is it that can intercede with Allaah except with His Permission?
  6. Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter
  7. They will never compass anything of Allaah’s Knowledge except that which He wills
  8. Allaah’s kursi extends over the heavens and the earth encompassing them all
  9. Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great)
  10. Points of Benefit Deduced from Aayatul Kursi
  11. Brief Overview of the Khaarijites (Khawaarij) الخوارج
  12. The Mu’tazilites المعتزله – The so-called Rationalistic Sect
  13. The Call for the Unity of Religions – A False and Dangerous Call


The meaning of “Sallallaahu ‘alayhi wa Sallam” – Shaykh Uthaymeen

Sallallaahu ‘alayhi wa Sallam – The salaah and salaam of Allaah be upon His Prophet 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 (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (Sallallaahu ‘alayhi wasallam).

The salaam is Allaah’s safeguarding of the Prophet (Sallallaahu ‘alayhi wasallam) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted.

When the Muslim says “sallallaahu ‘alayhi wasallam”, he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islam which was revealed to him (Sallallaahu ‘alayhi wasallam).

[See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar Ibn Katheer, and Daar at-Turaath, Al-Madeenah, Saudi Arabia 1408/1988, p.128].

Visit the Website of Dr. Saleh as Saleh Rahimahullaah :

The Above is Taken from :

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Related Links:

The Status of the Messenger & His Rights upon Us  [PDFs] – Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee


The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”

68- The meaning of the Hadith ” If anyone asks by Allah, you should give them”

Q: A questioner asks: Some people embarrass us when they ask us by Allah to give, sell or even tell them anything. We often refuse their request when it is inappropriate. Is there any sin upon us for rejecting their request after they have asked us by Allaht? Please advise us about this. May Allah reward you well.

A: If the person in need has no right to do this, there is no harm in refusing his request insha`a Allah (If Allah wills). For example, when someone asks you by Allah to give them your house, car, or money, they have no right to do this. But, if they claim their right, such as asking for their due money or demanding Zakah (obligatory charity)-provided that they deserve it- you should give them as available, for the Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them. Thus, it is acceptable to give a to person so long as they have the right to do so, such as a poor person who asks for Zakah, a lender who claims their money, one who needs your support against an oppressor, or in stopping an act of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).

Rather, it becomes your duty to respond and help them since they have asked for their right. The Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them On the other hand, if a person claims that which he has no right, or asks for something that involves an act of disobedience, there is no sin upon you if you refuse their request as such demanders should not do this.

Source : – Fatwas of Nur `Ala Al-Darb