Reflecting on the Universal Signs of Allaah: One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reflecting on the Universal Signs (Aayaat Kawniyyah) of Allaah

For certain, contemplating over these signs, studying the diverse and amazing creations of Allaah such as the sky, the earth, the sun, the moon, planets and stars, night and day, mountains and trees, rivers and oceans and the many other creations of Allaah that cannot be enumerated, is without doubt one of the greatest causes for eemaan and the most beneficial reasons behind its fortification.

Contemplate the creation of the sky, look back up at it time after time. See how it is the greatest sign in its elevation and height, and in its extent and stationeries, whereby it does not climb up like fire or fall descending like a heavy object. It has no pillars and is neither connected from above. Rather, it is held by the might of Allaah.

Next, contemplate its evenness and levelness, there is no rift, split or fissure within it. It does not have any curvature or crookedness.

Then consider the color it has been given, which is the best of colors, the most agreeable to one’s sight and that which strengthens it the most.

Ponder on the creation of the earth and at its construction. You will notice that it is one of the greatest signs of its Maker and Originator. Allaah created it as a resting place and a bed. He made it subservient to His slaves. Allaah placed within it their livelihood and nourishment. He laid down pathways so that they may wander about the land in search for their needs and disposals. He established the earth firmly with mountains, making them pegs, protecting the earth from shaking along with its inhabitants and He expanded its sides and spread it out.

So He extended the earth, spread it out and enlarged it from all its sides. He made it a receptacle for the living, containing them from above as long as they are alive and He made it a receptacle for the dead, containing them from underneath when they die. Thus, its outer is a homeland for the living and its inner is a homeland for the dead.

Thereafter look at it when it is dead, barren and humbled. When Allaah sends down the rains upon it, it stirs and grows. Thus, it rises and turns green and produces every type of lovely growth. It brings forth wondrous vegetation in appearance and sensation, which are delightful to the onlookers and amicable to the feasters.

Next, consider how Allaah has perfected the sides of the earth with mountains that are unshakeable, towering, stern and solid. Consider how He has erected them so perfectly. How he elevated them and made them the most solid parts of the earth, so that they would not dwindle away with the stretch of years and continual succession of rain and wind. Rather, He perfected its creation, fortified its foundation and deposited within them such benefits, metals, minerals and springs, of which He desired.

Now ponder on this delicate and fine air that is held captive between the sky and earth. It is sensed through feeling when blown; its substance is felt and its form cannot be seen.

It runs between the sky and earth and the birds circle and fly in it, swimming with the aid of their wings just as the fish of the sea swim in water. Its sides and ripples collide against each other when in commotion just as the waves of the ocean clash.

Consider how Allaah forms with this wind, clouds that are held between the sky and earth. The wind excites the clouds causing them to rise and become dense, Allaah then combines them together and merges them. The winds then impregnate it; these winds are those that Allaah named lawaaqih, (i.e., impregnators [Refer to Soorah al-Hijr (15):22]). Allaah then drives it by the wind to the land in need of it.

When it rises and ascends above the land, its water falls upon it. Allaah dispatches the winds whilst the clouds are in the atmosphere; the winds scatter and separate the clouds so that they do not harm or destroy something if the water were to descend upon it in its entirety. Once the land takes its fill and need, the clouds leave off the land and disperse. Thus, these clouds water the earth and are carried by the winds.

Next, consider these oceans surrounding the land regions, which are gulfs of one great sea of water surrounding the whole earth such that even the lands, mountains and cities that are visible, are in relation to the water, like a small island in a massive ocean. The rest of the earth is submerged in water. If the Lord did not hold it with His power and will and if He did not hold back the water, it would overflow onto the lands and rise above it all.

Contemplate on the night and day; they are amongst the most amazing signs of Allaah. See how He made the night for resting and as a covering. It coats the world causing the cessation of activities. Animals retire to their dwellings and the birds to their nests. The souls relax and take rest from the pains of their labor and tiredness until when the souls are reposed and have taken sleep and now look forward to their livelihood and its disposal, the Splitter of the morning (Allaah) brings forward the day, His army giving glad tidings of the morning. It vanquishes that darkness and tears it asunder, unveiling the darkness from the world, thereafter, the inhabitants are able to see. The animals then circulate about the land and proceed to manage their livelihood and welfare and the birds depart from their nests.

What a returning and arising, which is so indicative of the capability of Allaah towards the major return!

Ponder on the condition of the sun and moon when rising and setting to establish the state of night and day. If it were not for the rising of the sun and moon, the affair of this world would become inoperative. How would the people attend to their livelihood and dispose of their affairs whilst the world upon them is dark? How would they take pleasure in their life with the absence of light? So:

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

“Blessed be He who has placed in the heaven huge stars and has placed therein a great lamp (i.e., the sun) and a moon giving light. He is the one who placed the night and day in succession, for such who desires to remember or desires to show his gratitude.” [Soorah al-Furqaan (25):61-62]

Examine the creation of the animals, with all their diverse characteristics, species, forms, usefulness, colors and endowed marvels. Some of them walk upon their bellies, some on two legs and some on four. Some of them have feet as weapons in the form of claws; some have beaks as weapons, like the eagle, vulture and the crow. Others have teeth as weapons and yet others have horns as weapons for use in defense of themselves.

Reflect and take heed in general from the setting of this world, the formation of its parts and the excellence of its arrangement and order, proving most cogently the perfection of the capability of its Creator and the perfection of His knowledge, wisdom, benevolence and delicateness.

If you do reflect on the world, you will notice it to be like a house that has been built and prepared with all of its apparatus, interests and all that it is in need of.

Thus, the sky is its roof that is hoisted above it. The land is its bed; it is a mat, bedding and an abode for the occupant. The sun and moon are two lamps that shine within it. The stars are lights, an adornment and guide for those who move about along the paths of this house. Gems and minerals are stored within it, like the provisions and storehouses that have been prepared and set; each and every thing of it is for its own specific purpose and use that befits it. All kinds of vegetation have been prepared for the purposes of the house. Varieties of animals have been laid out for its welfare, for mounting; providing milk; nourishment; clothing; enjoyment; employment and keeping guard.

Moreover, the human being has been declared as the king, being commissioned with all of this. He is the one who rules and disposes by his actions and commands.

Within all this, is the greatest sign and strongest proof of the Creator, the All-knowing, the Wise and fully cognizant, who has set proper measure and order for his creation in the finest way.

In fact, reflect and take heed in particular, from Allaah’s creation of yourself, O person.

Consider the start, middle and end of your creation. Look with all insight at the beginning of your creation, from a trickle of dirty despised fluid; whereby the Lord of all lords extracted this fluid from between the back-bone and ribs, guided it by His might with the narrowness of its channels and the diversity of its passages up until Allaah brings it to its abode and place of assembly.

See how Allaah united the male and female and placed love between them and how He led them with the chain of desire and love to come together, which is the cause behind the synthesis and formation of a child.

Look at how He predestined those two fluids despite the distance apart from each person. He brought them from the depth of veins and organs and gathered them to one place. He prescribed for them a firmly established dwelling. Air cannot get to it to spoil it; cold cannot get to it to harden or congeal it and no accidentals extend to it.

Allaah then transforms that white saturated trickle into a red clinging-like substance (that resembles a leech), which inclines towards a black color. Allaah then makes it into a chewed lump (of flesh) completely different to the clinging-like substance in its color, essence and form. Allaah then fashions it into bare bones without any clothing, which is contrary to the chewed lump in form, look, proportion, feel and color and so on, the stages of a person’s creation make a gradual process up until he emerges upon these forms that Allaah has fashioned him with; He originated for him, hearing, sight, a mouth, nose and the rest of the openings. He extended and spread out his legs and arms and separated their ends into fingers and toes and then further split them into phalanxes. He also assembled the inner organs such as the heart, stomach, liver, spleen, lungs, womb, intestines; each one has a proportion and benefit specific to it, so how perfect is, the One Who created (everything) and then proportioned (each thing appropriately) and Who measured and guided, Who said:

وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

“And also in your own selves, will you not then see?” [Soorah adh-Dhaariyaat (51):21]

“All of creation, from the atom to the Throne, are connected pathways to acquiring knowledge of Allaah and are profound evidences pointing to His eternality. The Universe, in totality, is made up of tongues uttering the oneness of Allaah. The world, in its entirety, is a book, of which the letters of its particulars are read by the discerning, all according to the level of their insights.” [See Dhayl Tabaqaat al-Hanaabilah of Ibn Rajab, 1/307. This is a saying of ‘Uthmaan Ibn Marzooq al-Qurashee]

So, reflect on these and other signs, which Allaah has created within the Heavens and earth. Contemplation, close examination and meditation on these signs yield immense benefits in the strengthening and steadfastness of one’s eemaan, because he apprehends through these signs, the oneness of his King and Creator and His perfection. Consequently, his love, glorification and veneration of Allaah will increase as will his obedience, submission and humbleness before Him. These are amongst the greatest benefits resulting from this reflection.

Ibn al-Qayyim, may Allaah have mercy upon him, says:

“If you consider what Allaah has invited His servants to reflect on in His Book, it will impart you with knowledge of Allaah, of his oneness, His attributes of perfection and qualities of magnificence such as the extensiveness of His capability and knowledge and the perfection of His wisdom, mercy, benevolence, kindness, compassion, justice, pleasure, anger, reward and punishment. Thus, with this (all), He introduced Himself to His servants and encouraged them to reflect on His signs.” [Miftaah Daar as-Sa’aadah of Ibn al-Qayyim, page 204]

Ibn as-Sa’dee, may Allaah have mercy upon him, states:

 “… and one of the causes and incentives for eemaan is reflecting on the universe; on the creation of the heavens and earth and on the diverse types of creation contained within them; to look at the human himself and the attributes he possesses, for this is a strong incentive for eemaan.

This is because of the greatness of creation found within these present entities, which points towards the might, capability and greatness of their Creator.

It is also because of the prevalent beauty, order and perfection that baffles the learned, which point to the vastness of Allaah’s knowledge and the comprehensiveness of His wisdom and it is also because of the assorted benefits and abundant blessings that cannot be counted and are innumerable, which point to the magnitude of Allaah’s mercy, generosity and benevolence.

All of this calls to the glorification of its originator and maker, to gratitude of Him, to becoming attached to His remembrance and having sincerity of religion to Him alone; this is the spirit  and secret of eemaan.”

[At-Tawdeeh wa al-Bayaan, page 31. See or-Riyaad an-Naadhirah also by Shaykh as-Sa’dee, pages 238-280]

For this purpose, Allaah, al-Kareem, encourages His servants in His book to contemplate on these signs and indications and He directs them to study and reflect in many places within His Book. This is because of the many advantages for the slaves and the immense returns they attain from it. Allaah says:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

“Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships that sail through the sea with that which is of use to mankind, and the water which Allaah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that he has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed signs for people of understanding” [Soorah al-Baqarah (2):164]

Allaah says:

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ

“And among His signs is that He created you from dust and behold, you are human beings, becoming widespread.” [Soorah ar-Room (30):20]

Allaah says:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ

“And among His signs is the creation of the heavens and earth, and of all the creatures He has dispersed within them. And He is ever-potent over assembling them all if He so desires” [Soorah ash-Shooraa (42):29]

Allaah also says:

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

“Do they not look at the camels: how they have been created? And at the heaven: how it is raised? And at the mountains: how they have been rooted and firmly fixed? And at the earth: how it has been spread out?”[Soorah al-Ghaashiyah (88):17-20]

There are other numerous similar aayaat in the Qur’aan, in which Allaah calls His servants to look at His signs and manifestations of his actions that represent the most supreme evidence of His oneness and singularity and for His might, will and knowledge. It is also evidence of His benevolence, gentleness and generosity. This is the greatest invitation of His servants towards having love of Allaah, thanking Him, glorifying Him, obeying Him and being attached to His remembrance.

In conclusion, it becomes evident that study and contemplation of the Universe remains as one of the greatest causes of eemaan and the most beneficial incentives for it.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

Related Links:

Certainly Creation and Commandment are His alone – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 19
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And His saying, He the Most High:

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ

Indeed your Lord is Allaah, Who created the heavens and the earth in six days, then He ascended upon the Throne. He causes the night to cover the day, it follows it swiftly, and the sun and the moon and the stars are subservient to His command. Certainly creation and commandment are His alone. Exalted is Allaah, the Lord of the whole of the creation. [7:54] 8


[8]: Shaykh Saalih al-Fawzan’s Explanation :

Inna”: this is a particle for emphasis and it brings about the accusative case, and it is an introduction for an oath. An oath is to be understood as coming before it, which is taken to be, “By Allaah!”. “Inna Rabbakum”, (indeed your Lord): so this is the complement of the understood oath. “Inna Rabbakum”: meaning, your Creator and the One Who nurtured you with favours.

… is Allaah”: not anyone else besides Him, He the Perfect and Most High.

And then He mentioned the proof for that saying:

الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ

The One Who created the heavens and the earth [7:54]

This is the clear proof for the Lordship of Allaah, the Mighty and Majestic, that He created the heavens and the earth. No-one else created anything from either of them, and no-one helped Him, He the Perfect and Most High upon that. Rather He is alone in creating.

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ

He created the heavens and the earth [7:54]

Does anyone from the people of shirk or the atheists oppose this and say, “Allaah did not create the heavens and the earth, rather the one who created them was so-and-so”, or, “I created them”, or “Such-and-such idol created them”? Has anyone from the creation said this in previous times or lately, even though this aayah is recited night and day, and no-one can oppose it, and nor will anyone ever be able to oppose it.

فِي سِتَّةِ أَيَّامٍ – In six days”: these awe-inspiring and tremendous created things were created by Allaah in six days, and He was able to create them in a single moment, however He created them in six days for a wise purpose which is known to Him, He the Perfect and Most High. And the six days, the first of them was Sunday and the last of them was the day of Friday. So on the day of Friday the creation was completed, and therefore this day became the greatest of the days of the week. And it is the noblest one of the days, and it is the ‘Eed of the week and it is the most excellent of the days.

Allaah’s Messenger sallallaahu ‘alaihi wa sallaam said:

خير يوم طلعت فيه الشمس يوم الجمعة

“The best day on which the sun has arisen, is the day of Friday”[1] 

[1] Reported by Muslim and Aboo Daawood and At-Tirmidhee and An-Nasaa’ee from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu

Because the creation of the creation was completed on it, and on it Aadam was created, and he was entered into paradise and he was sent down from it and on it the Last Hour will be established, all of that will be on the day of Friday, so it is the most excellent of the days, and it was the last of the days of the creation of the heavens and the earth and whatever they contain.

ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ

Then He ascended upon the Throne [7:54]

This (i.e. ثُمَّ  thumma”) is a particle which joins and which indicates sequence, meaning that His Ascending upon the Throne came after the creation of the heavens and the earth because it is from the Attributes which are actions which Allaah does whenever He wishes.

And the meaning of Istawaa’ (He ascended upon) is: He ascended and was High.

Al-‘Arsh: it is the ceiling of the created things. And it is in the language: as-Sareer (a throne), and it is a Throne which has supports and is carried by the Angels and it is the greatest and most tremendous of the created things, and the highest one of the created things.

Al-Istiwaa’ (ascending): is an Attribute from the Attributes of Allaah which are actions, as befits His Majesty, He the Perfect and Most High. It is not like the mounting of one created being upon another created object, and He has no need of the Throne since He is the One Who holds and maintains the Throne and other than it:

إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ

Allaah holds the heavens and the earth lest they should move away from their places, and if they were to move away from their places, then no-one else besides Him could hold them. [35:41]

So the Throne is in need of Allaah the Mighty and Majestic, since it is something created, and Allaah has no need of the Throne or anything else. However, He ascended upon it for a wise purpose which is known to Him, He the Perfect and Most High. And Al-Istiwaa’ (Ascending) is a type of Al-‘Uloow (being High and Exalted), however Al-‘Uloow is an Attribute of His Self. As for Al-Istiwaa’ then it is an Attribute which is an action which He does whenever He wishes He the Perfect and Most High.

يُغْشِي اللَّيْلَ النَّهَارَ

He causes the night to cover the day [7:54]

He causes the night to be covered over with the day, and He causes the day to be covered over with the night so you see the creation being in light and then the night covers it over and it becomes dark, and the night is covered over by the day so it becomes bright.

يَطْلُبُهُ حَثِيثًا

It pursues it swiftly [7:54]

This one comes after that one immediately and is not delayed. So when the night departs the day comes, and when they day departs the night comes right away, this one is not delayed after this one. And this is from the completeness of His Ability, He the Perfect and Most High, that this one does not lag behind that one. And the sun is the tremendous star which is well-known, and the moon is likewise a celestial body from the seven major celestial bodies which orbit around each one of them floats and orbits around the earth, and the earth is fixed and still, He made it settled – meaning settled and firm for the welfare of the servants, and the sun and the rest of the celestial bodies orbit around it, not as is said by the people of conjecture who now say, those who claim to have knowledge, they say that the sun is fixed and the earth orbits around it, this is the opposite of what occurs in the Qur’aan.

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا

And the sun runs on its fixed course to its appointed term [36:38]

Whereas they say the sun is fixed, O how Perfect is Allaah!

And the stars”: they are the stars, “they are subservient to His command”: they are subservient in their moving around and their orbiting continually and not slackening, and this a refutation of those who worship the sun and the moon and the stars, because they are subservient to the command of Allaah, they are under command. Allaah is the One Who causes them to move, and it is Allaah who can cause them to stop if He wishes, He the Perfect and Most High. So they are subservient, under control, they have no control at all over the affairs.

So He the Perfect commands them, so they proceed, and they orbit and they give off light in accordance with His creational command, He the Perfect and Most High. This one rises and this one sets, and they follow each other in  succession.

Ash-Shams (the sun), and Al-Qamar (the moon) and An-Nujoom (the stars) are in the accusative case because of being conjoined, because As-Samaawaat (the heavens) was in the accusative case, because it was the object of the verb, and the sign that it is in the accusative case is that it has a kasrah upon it in place of the fat-hah, because it is a sound feminine plural. And Al-Ard (the earth) is in the accusative case as is shown by the fat-hah, then He said, “and the sun and the moon” – they are joined grammatically to something [2] which is in the accusative case and what is joined to something in the accusative case is itself in the accusative case.

[2]  i.e. they are ‘joined’ to the heavens grammatically.

Musakhkharaatin”, (they are subservient): is the accusative case because it is the accusative of state or condition, meaning their condition is that they are subservient. And the sign that it is in the accusative case is a kasrah in place of a fat-hah, because it is joined to a sound feminine plural.

He said:

أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ

Certainly creation and commandment are His alone [7:54]

Alaa”: is a term to draw attention and to affirm something.

“For Him”: meaning He the Perfect and Most High, not for anyone else besides Him.

“Creation”: it is to bring something into existence, so He is the One Who is Fully Able to create whenever He wants to, He the Perfect and Most High, He creates whatever He wishes.

“And the command”: His command, He the Perfect and Most High, and it is His speech, He the Perfect and Most High, His creational command and His legislational command.

His Creational Command: that which He has commanded the created beings with and they obey Him in it and respond to Him, such as His saying:

فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا

So He said to it (the heavens) and to the earth, come about both of you willingly or unwillingly [41:11] 

He commanded the two of them He the Perfect, and this was a creational command which He commanded the heavens and the earth with, so they came into being.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ

His command is just that when He wants something He says to it “Be!”, and it is. [36:82]

This is Allaah’s Creational Command.

As for His Legislational Command: then it is His revelation which was sent down by which He commands His servants. He commands them to worship Him, He commands them with the prayer, He commands them with the Zakaat, He commands them with dutifulness to the parents, this is His Legislational Command. Entering into it are His commands and prohibitions which are in the honourable Qur’aan and in the Prophetic Sunnah. This is from the command of Allaah the Perfect and Most High.

And since creation and commandment are for Him, then what remains for other than Him, He the Perfect and Most High? And therefore Ibn ‘Umar said when he recited this aayah, “Whoever has  something then let him seek after it”. And the aayah proves the difference between creating and commanding, so it contains a refutation of those who say that the Qur’aan is created, because the Qur’aan is from the command, and Allaah’s command is not a created thing, since Allaah made a difference between creating and between commanding. So He made them two separate things, and the Qur’aan enters into His command, so it is not something created.

And this is what Imaam Ahmad used to overcome the Jahmiyyah in argument when they requested from him that he should say that the Qur’aan was something created. He said, “Is the Qur’aan from the creation or from the command?” They responded, “The Qur’aan is from His command.” He said, “The command is something different to the creation. Allaah made a difference between this and between the creation. So He made the creation one thing and His command something else.”

The command is His speech, and as for the creation then it is His bringing into existance and making something. There is a difference between them.

Tabaarak Allaah”: means: tremendously great is the One whose actions are these, He the Perfect and Most High. And whose Ability is such and these are the things which He has created, He the Exalted and Most High.

And, Tabaarak: is a verb which is used specifically for Him, He the Perfect, so it cannot be applied to anyone besides Him. And al-Barakah (blessing) it means abundance of good and its increase, and the blessings which come from Allaah the Majestic and Most High do not end. As for a created being, it cannot be said about him, “tabaarak”. Rather it can be said to him, “mubaarak” meaning, “May you receive blessing”, meaning may Allaah put blessing into him and make him blessed. And all blessing is from Allaah the Perfect and Most High.

The Lord of the whole of creation”: just as preceded.

So this aayah contains affirmation of at-Tawheed, tawheed of Allaah’s Lordship and tawheed of Allaah’s right to worship, as has preceded.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Do not Prostrate to the Sun nor to the Moon, but rather Prostrate to Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 18 (7:48 –  33:25)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Proof for His Lordship and His Divinity and Right to All Worship, He the Perfect and Most High

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

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

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37] 7


[7]: Shaykh Fawzan’s Explanation:

This is a proof for His Ruboobiyyah (Lordship) and Ilaahiyyah (Divinity and Right to Worship), He the Perfect and Most High.

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ

And from His signs are the night and the day and the sun and the moon [41:37]

The sun and the moon: the sun is the tremedous star which gives light to the creation, as a lamp burning and shining, just as Allaah the Most High said:

وَجَعَلْنَا سِرَاجًا وَهَّاجًا

And We have made it (the sun) a lamp, burning and shining. [78:13]

And the moon is a light which brightens the night-time and gives light to the pathway of the people. And from their benefits also is the well-being of the creation through its trees and its fruits and oceans. So if the sun were hidden away from the creation, then the creation would suffer harm, and many of the means of livelihood and their welfare would be corrupted and if the moon were hidden away, then likewise. The moon also brings about benefit for their fruits and their trees, along with what it contains also from awareness of reckoning (of time periods). He the Most High said:

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ

And We made the moon a light and appointed set phases for it so that you should know the number of years and the reckoning of the months days and hours. [10:5]

And He the Most High said:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

They ask you about the crescent moons, then say: They are signs to mark fixed periods of time for mankind and for the Hajj [2:189]

So the crescent moons bring benefit for awareness of time-periods and deadlines, deadlines for debts and deadlines for the waiting periods of the women, and the set times for acts of worship and fasting and Hajj, all of them are known by reckoning based upon these two lights, the sun and the moon. So the solar reckoning and the lunar reckoning contain many benefits for all of the creation.

And from those things which He has created are the seven heavens. He the Most High said:

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ

Allaah is the One Who created seven heavens, and their like from the earth. [65:12]

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا

Allaah the One Who created seven heavens in levels (one above the other) [67:3]

Each being above the other, the lowest heaven, then the one which follows it up until the seventh one. And above them all is the Throne of the Most Merciful, He the Perfect and Most High.

And the earths are seven just as He the Most High said:

الْأَرْضِ مِثْلَهُنَّ

And their like from the earth [65:12]

So they are seven levels or layers also, and every level from the levels of the seven heavens and the earths have inhabitants and occupants. And whatever planets and stars are in the heavens the sun and the moon and whatever is in the earth from created things from animals with their different types and from mountains and trees and rocks and minerals and oceans. These are from the signs of Allaah the Perfect and Most High, the creational signs, which are seen and witnessed.

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

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37]

And from His signs is the night: meaning from His signs which prove Lordship and His Ability and His sole right to worship to the exclusion of all else besides Him, is the night which brings darkness, and the daytime which brings light to the whole of the creation. This is from the amazing signs of Allaah, the Perfect and Most High.

So who can make the whole of the creation dark, all at once, and then make the whole of the creation bright, all at once? He is Allaah the Perfect and Most High. If all of the creation were to gather together to make one part of the earth bright, they would not be able except to make a restricted area bright, if they brought all the electrical generators which are in the world, all of them, they could not make bright except a restricted portion of the earth. As for the sun and the moon then they bring light to the whole of the earth, the night and the day follow each other in succession, and the sun and the moon likewise.

He the Most High said:

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them, if it is He that you truly worship. [41:37]

This is a nullification of shirk: Do not prostrate to created things. Since from the greatest of the created things are the sun and the moon, and because the people of shirk, they used to worship the sun and prostrate to it, and from them were those who used to worship the moon and the stars, such as the people of Ibraaheem, they would build for them temples in the form of the stars and they would worship them. So His saying, He the Most High:

لَا تَسْجُدُوا لِلشَّمْسِ

Do not prostrate to the sun [41:37]

As-Sujood means placing the forehead upon the ground in humble submission to the one who is worshipped, and it is the greatest of the types of worship, and Allaah’s Messenger sallallaahu ‘alaihi wa sallaam said:

أقرب ما يكون العبد من ربه وهو ساجد

“The closest that the servant comes to his Lord is whilst he is in prostration” [1]

[1]  Reported by Muslim (482) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu. [And the narration of Muslim has a completion at the end, “So therefore make plentiful supplication.”]

So the greatest of the types of worship is prostration upon the ground, since your face is the thing which you cherish the most, you have placed it for Allaah upon the ground, as an act of worship for Allaah and in submission before Him, He the Perfect and Most High. This is true prostration, and it is not befitting to perform it as worship except for Allaah.

As for prostrating to the sun and the moon, then it is prostration to a created thing, which does not have the right to be prostrated to. So it is not permissible to prostrate to created things, but rather prostration is only for the Creator of the created things. As for the created things, then they are just like you, something created, something managed and controlled. Would you prostrate to a created being who is incapable, just the same as you? This is not permissible. Where have the intellects gone?

Prostration is only deserved by the Creator, He the Perfect and Most High, who is not rendered incapable by anything. So prostration is the right of Allaah the Mighty and Majestic, it is not the right of the creation, no matter how great and large the created being is, it is still a created being who is weak and managed and controlled.

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them, if it is He that you truly worship. [41:37]

So what is obligatory is that we do not worship except Allaah. So if you make prostration to Him and you also prostrate to other than Him, then you are not worshippers of Allaah with correct worship. Rather you are worshipping Him along with shirk, and shirk corrupts and destroys worship.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

If it is said to you, “How did you come to know of your Lord” – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

فإذَا قيلَ لكَ بما عرفْتَ ربَّك؟ فقُل بآياتِه ومخلوقاتِه

So if it is said to you, “How did you come to know of your Lord”, then say, “through His Signs and those things which He has created” 5


[5]: Shaykh Fawzan’s Explanation:

You have said, “My Lord is Allaah”, or, “My Lord is Allaah Who nurtured me with His favours”. So what is the proof that Allaah is your Lord who nurtured you with His favours? So the Shaikh brought proofs from the revelation and from the intellect as will follow. So if it is said to you, “How did you come to know of your Lord?”, because whoever claims something, then he must establish proof upon his claim:

And claims if the people do not establish proof

 For them, then their people are mere claimants 

Everyone who makes a claim must establish the proof for his claim, otherwise his claim will not be correct. You have said, “My Lord is Allaah who nurtured me and nurtured the whole of the creation through His favours”. What is the proof? Then say, “The proof is His Signs and those things which He has created”.

Al-Aayaat is the plural of aayah and the word aayah in the language is a sign showing something and indicating something, just as he sallallaahu ‘alaihi wa sallam said:

آية المنافق ثلاث

“The aayah (sign) of the hypocrite is in three”[1]

[1] Reported by al-Bukhaaree (33) and by Muslim (59) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu

Meaning his sign.

His saying, “through His Signs”: meaning the Signs and the proofs which indicate Him, He the Perfect and Most High. So all of these created beings which you see, all of them were non-existent, and then Allaah produced them and created them by His Ability, He the Perfect and Most High. And from them are created beings which are constantly renewed such as plants and the newborn, and things which were not present and then they came about, and you look upon them – who is the one who created them? He is Allaah the Perfect and Most High. Do they create themselves?, did anyone from mankind create them? No-one can claim this, and no-one is able to claim it.

He the Most High said:

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَل لَّا يُوقِنُونَ

Or were they created without any creator, or are they themselves the creators, or did they create the heavens and the earth? Rather they do not have certain faith [52:35-36]

These things did not produce themselves, nor were they produced by others from the created beings at all, and no-one can ever create a tree or a gnat or a fly:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ

Those whom you call upon besides Allaah, they can never create even a fly, even if they gathered together to do it [22:73]

So this creation proves the Creator, He the Perfect and Most High, and therefore, when it was said unexpectedly to the bedouin man, “How did you come to know about your Lord?”. He responded, “The piece of camel dung proves that there is a camel, and the footprint proves that there is a man who is travelling. Does not this creation prove, the One Who is Subtle and Kind, the One Who is All-Aware?”

So when you see a footprint upon the ground, does it not prove to you that someone has walked upon this ground, if you see a piece of camel dung does it not prove to you that there are camels upon this land or that a camel has passed by? A piece of camel dung proves that there has been a camel, and a footprint prove that somebody has passed by.


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

ومِنْ آياتِه الليلُ والنهارُ والشمسُ والقمرُ، ومِنْ مخلوقاتِه السمواتُ السَّبْعُ والأَرْضُونَ السَّبع ومَا فيهنَّ وما بينهما

And from His Signs are the night and the day and the sun and the moon, and from that which He has created are the seven heavens and the seven earths and whatever is within them and whatever is between them.6


[6]: Shaykh Fawzan’s Explanation:

His saying, “And from His Signs are the night and the day and the sun and the moon”: so the aayaat (Signs) are of two categories:

The first category: Ayaatun Kawniyyah, His Signs within the creation which we can see, such as the heavens and the earth and the stars and the sun and the moon and the mountains and the trees and the oceans. They are called Signs because they contain signs proving their Creator, He the Perfect and Most High, and therefore poet Abul-Ataahiyah said:

So how strange, how can the One deserving worship be disobeyed

Or how can the one who denies deny Him?

 When everything contains a Sign for Him

 Proving that He is One 

And there is a witness for Allaah in every movement

 And every stillness of the creation 

How can anyone deny Allaah the Majestic and Most High and saying there is no Lord for this whole creation, and that these created beings came about without any creator. And if they did come about through a creator, then who is this creator besides Allaah the Majestic and Most High, explain to me. You will not find a creator besides Allaah the Perfect and Most High:

أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

Or do they set up partners for Allaah who create with the like of His creation so that the creation is obscured for them. Say: Allaah is the Creator of everything and He is the One, the Overwhelming Subduer [13:16] 

The second category: al-Aayaat-ul-Qur’aaniyyah, aayahs of the Qur’aan which are recited from the revelation which has been sent down to the Messenger sallallaahu ‘alaihi wa sallam, all of these prove the existence of the Lord, the Perfect and Most High, and His Perfection and His Attributes and His Names, and that He is the One deserving of worship, He alone with no partner, all of them prove that, the creational Signs and the aayahs of the Qur’aan.

The creational Signs prove their Creator, and the One Who brought them into existence and the One Who controls them. And the aayahs of the Qur’aan contain the command to worship Allaah and they contain affirmation of tawheed of Lordship and using it as a proof for tawheed of worship. And the command to worship Allaah the Perfect and Most High, all of the Qur’aan is concentrated upon this meaning and it was sent down for this meaning.

And from His Signs are the night and the day and the sun and the moon, these are from the greatest Signs of Allaah the Perfect and Most High, the dark night which covers this creation, and the bright day which brings light to this creation, so that they can go about for their work. He the Most High said:

قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ

قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ

وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

Say: Do you see if Allaah made the night continuous upon you until the Day of Resurrection, what deity besides Allaah could bring you light? Will you not then listen?

Say: Do you see if Allaah made the day continuous upon you until the Day of Resurrection, what deity besides Allaah could bring you night-time in which you could rest? Will you not see?

And from His Mercy upon you is that He has made the night and the day so that you may rest therein and seek of His bounty and that you should be thankful. [28:71-73]

This is from the greatest of the Signs of Allaah, this night and this day. The whole time is not night and the whole of time is not day, because if that were the case then the welfare of the people would be lost and they would become fatigued.

Allaah made the night and the day to follow each other in succession for them and then the night and the day are ordered, neither of them clashes nor do they alter, upon a single ordered system which proves the wisdom of the All-Wise One, He the Perfect and Most High.

The actions of the servants and that which they make end in destruction, and they clash with each other whatever they may be and they stop working.

As for the things created by Allaah the Mighty and Majestic, then they do not become destroyed, except at the time when Allaah permits their destruction. So the night and the day continue, neither of them ceases working, whereas things made by the creation stop working and come to destruction and perish no matter how strong they are and how large they are.

So how many abandoned cars do you see and planes and ships even though they were strong and had been taken care of, yet they end in destruction and they stop working. Does the night-time stop working or does the day-time stop working? No, because its maker has full Ability and is All-Wise, He the Majestic and Most High:

صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ

The creation of Allaah who has made everything firmly and precisely. [27:88]

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Everything besides Allaah is a created being, and I am one of those created beings – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Previous ClassIf it is said to you, “Who is your Lord?


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

وكلُّ ما سِوَى اللهِ عالََمٌ وأنا واحدٌ من ذلكَ العالَمِ

And everything besides Allaah is a created being, and I am one of those created beings.4


[4]: Shaykh Fawzan’s Explanation:

Then the Shaikh rahimahullah, explained the manner in which this aayah is used as an evidence.

So his saying, “And everything besides Allaah is a created being, and I am one of those created beings.”: so therefore Allaah is my Lord, because Allaah is the Lord of all of the created beings and I am one of the created beings. So no-one is able to say, “I have a lord besides the Lord of the creation”, neither an unbeliever nor a Muslim. This will not be possible ever and no person with intellect will say it. This is a proof for the Ruboobiyyah (Lordship) of Allaah the Mighty and Majestic and since He is the Lord of the whole of the creation, then therefore He is the One deserving worship, and this nullifies the worship of others besides Him, He the Perfect and Most High, and therefore after it He said:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone do we worship and Your aid alone do we seek. [1:5]

This indicates restriction, because the fact that the governed word is brought forward, “Iyyaaka”, and the governing verb نَعْبُدُ is put back, indicates restriction. So, “You, we worship”, is different to, “we worship you”, because saying, “we worship”, this is merely affirmation. However, “You, we worship”, this includes negation and affirmation, meaning, “we do not worship anyone else besides you”. And worship will not be correct except with negation and affirmation, and it is the meaning of Laa ilaaha illallaah, for it contains negation and affirmation, a negation for the right to be worshipped from everything else besides Allaah, and affirmation of it for Allaah the Mighty and Majestic.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

If it is said to you, “Who is your Lord? – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 16
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Previous Class: These Three Fundamental Principles have Tremendous Importance


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

فإذا قيلَ لكَ: مَنْ رَبُّكَ؟ فقلْ ربي اللهُ الذي ربّاني ورَبَّى جميعَ العالمينَ بنعمِهِ

So if it is said to you, “Who is your Lord?”, then say, “My Lord is Allaah who nurtured me and all of the creation with His favours.” 2


[2]: Shaykh Fawzan’s Explanation:

The Shaikh rahimahullaah having explained the three fundamental principles in general terms, wanted to explain them in detail one by one, with their evidences from the Book and the Sunnah, and from Allaah’s signs within the creation, and from the intellectual evidences. And it is likewise obligatory to base creed and belief upon proofs from the Book and the Sunnah, and upon examination of the signs which Allaah has placed within the creation so that it should be firmly grounded and firmly established in the heart and so that all doubts are removed.

As for creed and beliefs based upon shubuhaat (incorrect suspicions) and upon doubts and upon sayings of the people and upon blind-following, then these will be beliefs which are short-lived and will not remain firmly established, and they will be open to being disproven and they will be open to being totally refuted.

So creed and belief and the rest of the rulings of the legislation are not established except with proofs of the Book and the Sunnah and with accepted intellectual proofs. And therefore the Shaikh rahimahullaah he quoted many proofs for these three fundamental principles, so no principle from them occurs except that he has support it with evidences and proofs about which there is certainty which repel doubts and false desires and which firmly implant the creed and belief in the heart.

His saying rahimahullaah, “So if it is said to you”: meaning if you are asked about your Lord, and this is a question which will occur, you will be indeed asked about it in this world and in the hereafter, so it is essential that you have knowledge of your Lord the Mighty and Majestic, and that you respond with the correct response based upon certainty and clear proof. So then say, “My Lord is Allaah”, this is the answer, “the One Who nurtured me and nurtured the whole of the creation with His favours.” This is using an intellectual proof.

So Ar-Rabb, the Lord the Majestic and Most High, He is the One who nurtures all of His servants with His favours and nourishes them with the provision which He gives. He creates them after they were previously nothing mentioned, they were in the wombs of their mothers, in one form of creation after another within three depths of darkness. And He causes provision to reach them, even in the wombs of their mothers, and therefore the body of the fetus develops in the womb of the mother and grows larger, because the provision from Allaah the Perfect and Most High reaches it and nourishment reaches it.

Then the soul is breathed into it so it moves and it comes to life, by the permission of Allaah. This is tarbiyyah (nurturing) in the womb. Then when it comes out, then Allaah the Perfect nurtures it with His favours giving it health and well-being and He causes the milk of its mother to flow for it, so it is nourished until it can eat food and can do without milk. Then little by little its intellect grows and its hearing and seeing develops, it develops little by little until it reaches puberty then it develops further until it reaches its full strength, until it reaches forty years old and it is at the limit of its strength.

So who is it that nourishes it from the day when He created it in the womb of its mother until it dies, who is it who nourishes it, then who is it who causes this food and this drink to be digested and absorbed in its body so that it reaches every cell and every muscle and every place in its body, who is it who makes food and drink appetizing for it, who is it who causes that to pass through and who removes what is harmful from it, who is it who does this and nurtures this human being, is it not Allaah the Perfect and Most High? This is the Lord the Perfect and Most High, the one who nurtures, He is the one who nurtured me and nurtured all of the created beings by His favours.

Everything upon the face of the earth from the realms of humans and animals and the realm of the land and the sea, from the greatest created thing to the smallest created thing upon the land and the sea, all of them are nourished by His favours and His provision. He the Most High said:

أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ

Or who is it that could give you provision if your Lord were to withold the provision which He gives to you? [67:21]

And He said:

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا

And there is no creature upon the earth except that its provision is dependent upon Allaah and He knows its dwelling place and its resting place. [11:6]

And He said:

وَكَأَيِّن مِّن دَابَّةٍ لَّا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ

And how many a creature there is which does not carry its own provision. Allaah provides for it and for you. He is the All-Hearing, the All-Knowing. [29:60]

This is the Lord, the One free of all imperfections:

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ

That is Allaah your Lord so worship Him alone. [10:3]

As for other than Allaah the Majestic and Most High, then it does not possess and have ability over anything from that, neither the idols nor anything else, no-one else possesses and has ability over granting provision, rather it is one who is provided for, it is a created being like yourself.


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

And He is the One Whom I worship and there is no other whom I worship besides Him, and the proof is His saying, He the Most High:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise is for Allaah the Lord of the whole of creation [1:2] 3


[3]: Shaykh Fawzan’s Explanation:

His saying, “And He is the One Whom I worship”: the Lord, the One who is like this He is the One who deserves worship from me and from other than me. Then the Shaikh also draws attention to the fact that it is not sufficient to affirm Ruboobiyyah (Allaah’s Lordship), it is not sufficient that you say, “My Lord is Allaah who nurtured me with His favours.”

This is not sufficient, you must acknowledge His right to all worship, and you must make all worship purely and sincerely for Him. And this is the difference between the person of tawheed and the person of shirk. So the person of tawheed affirms the Lordship of Allaah the Mighty and Majestic and he affirms His sole right to worship, He alone with no partner, whereas the person of shirk, he affirms the Lordship of Allaah, however he is one who associates others along with Him in his worship of Him. He associates along with Him those who do not create and do not provide provision and do not possess anything. This is the difference between the person of tawheed and the person of shirk. The person of tawheed says, “My Lord is Allaah and He is the One Whom I worship, and I have no other one whom I worship besides Him.”, whereas the person of shirk, he says, “My Lord is Allaah.” However worship with him is not solely for Allaah, so he worships along with Allaah, trees and rocks and beloved servants of Allaah and righteous people and graves. So he becomes a person of shirk, and the affirmation of Lordship does not benefit him, and it does not enter him into Islaam.

So his saying, “And He is the One Whom I worship”: meaning the Deity Whom I worship.

And his saying, “And I have no other whom I worship besides Him”: neither from the Angels nor from the Messengers nor from the righteous people nor from trees nor rocks nor anything else, I have nothing which I worship besides Him, He the Perfect and Most High. This is affirmation of tawheed with the proof, and this is an intellectual proof, and then he mentioned the textual proof the Qur’aan.

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

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All Praise is for Allaah, the Lord and Nurturer of the whole of the creation. [1:2]

This aayah is the start of the Qur’aan in the Mus-haf (written copy of the Qur’aan), there is nothing before it except for, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.” And it is the conclusion of the speech of the people of Paradise, He the Most High said:

وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

And the conclusion of their call will be that all Praise is for Allaah, the Lord of the whole of creation [10:10]

And Allaah the Majestic and Most High began this creation with this phrase.

He the Most High said:

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ

All praise is for Allaah He Who created the heavens and the earth and made the darkness and the light. [6:1]

And He will conclude the creation with it. He the Most High said:

وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

And judgement will be passed upon them all with justice, and judgement will be concluded by its being said that all praise is for Allaah the Lord of creation [39:75]

So He began the creation with it and He concluded with it, so it is a tremendous saying.

So His saying He the Most High, “Al-Hamd: it is praise of the One Who is being praised along with love of Him and veneration of Him. And the, “Al-”, in, “Al-Hamd”, is to make it totally comprehensive, meaning all praise is for Allaah, it belongs to Him and He is deserving of it, so He is the One Who deserves total and unrestricted praise. As for other than him, then he can be praised in accordance with the level of the fine and good things which he does. As for total and unrestricted and complete praise then it is for Allaah the Mighty and Majestic, because favours, all of them are from Him.

And even the created being if he does something good to you, then it is from Allaah the Mighty and Majestic, He is the One Who caused this created being to do something useful for you, and He is the One Who enabled him to do good for you, so indeed praise returns to Allaah the Perfect and Most High.

And his saying, “Lillaah”: the jaar and the majroor are connected to something left unmentioned which is the predicate for the subject. So the phrase means: praise exists or is confirmed for Allaah the Mighty and Majestic.

And, “Allaah”: means, the One possessing Divinity and the right to be worshipped over the whole of His creation. And this Name, no-one else besides Him, He the Perfect can be called it, no-one can be called Allaah. Even the Pharoah, he did not say, “I am Allaah”, rather he said, “I am your Lord”. So this Name is particular to Allaah, no-one can ever be called it, and no-one has the audacity to say, “I am Allaah.”

Rabbi”: this is a qualifying noun for Allaah’s Name, and it is in the genitive case and it is a governing noun.

Al-‘Aalameen”: is a governed noun in the genitive case, and the sign that it is in the genitive case is the, “yaa”. Because it it joined to the sound masculine plural.

So it is clear that praise, all of it, and extolling, all of it, is for Allaah the Lord of the whole of creation.

And the world of the Angels and the world of inanimate objects and of birds and the world of beasts of prey and the world of animals and the world of insects and of ants and the many worlds or realms of creation that there are upon the land and in the sea, they are not known except to Allaah, and no-one can enumerate them except Allaah. All of them, Allaah is their Lord.

Rabb-ul-‘Aalameen”, (the Lord of all of the creation): this cannot be applied except to Allaah the Perfect the Mighty and Majestic. It is not possible for anyone to be called, “Rabb-ul-‘Aalameen”.

So if it said, “Ar-Rabb”, (The Lord): then this cannot be used except for Allaah the Majestic and Most High, it cannot be used except for Him. As for a created being, then the term can be used restrictedly so that it is said, Rabb-ad-Daar “the master of the house”, or, “the owner of the animal”, meaning its owner and its master.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Basmalah : It is Befitting to Begin With it in Every Important Affair – Shaykh Fawzan | Dawud Burbank

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

The Author’s Introduction

قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ

He, may Allaah have mercy upon him, said: In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.1


[1]: He began, may Allaah have mercy upon him, this treatise with the Basmalah, following the example of the Book of Allaah, the Mighty and Majestic, since the first thing which you see in the mus-haf (the printed copy of the Qur’aan), and before every soorah of it is, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy).

So therefore it is used to begin treatises, or letters and books and works following the example of the Book of Allaah, the Mighty and Majestic. And likewise the Prophet sallallaahu ‘alaihi wasallam used to write it at the start of his letters when he wrote to the governors and the chiefs and to those who were in the different regions of the earth, calling them to Islaam, he would begin his letter with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm.

And he sallallaahu ‘alaihi wasallam used to begin his talks and his speech with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (“In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”), which shows that beginning with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is the sunnah of the Messenger sallallaahu ‘alaihi wasallam, just as Sulaymaan ‘alaihissalaam when he wrote to Bilqees, the Queen of Saba’, he began his letter with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm:

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ

She said: O chiefs, a noble letter has been delivered to me, it is from Sulaymaan, and it reads, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”. Do not be haughty, and refuse what I call you to, but rather come to me in submission”. [27:29-31]

So it is befitting to begin with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, in every important affair and in every work which has importance and value, and in every letter.

So therefore those people who do not begin their works and their letters with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm , those people have left the Prophetic sunnah and left following the example of the Book of Allaah the Mighty and Majestic and perhaps because of that these books of theirs and these letters of theirs do not contain blessing and do not contain benefit, because they are deprived of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm. So therefore, they are deprived of benefit.

Why did they abandon, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm? They abandoned it because it is a sunnah, and they flee away from the sunnah, or they blindly follow those people who flee away from the sunnah. So it is befitting that attention is given to the like of this.

So the meaning of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is seeking aid through the Name of Allaah.

So his saying, Bismi Allāh (With the Name of Allaah), this is a preposition, and a word which is governed by the preposition, connected to something which is left unmentioned, whose meaning is taken to be, “I seek aid through the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, or, “I begin with the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, seeking blessings by means of it and seeking the aid of Allaah the Mighty and Majestic.

So therefore it is a tremendous preface for speech and for books and for letters, so a person seeks the aid of Allaah in its beginning and seeks blessing by means of His Name, He the Perfect and Most High.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Beware of Theological Rhetoric (kalaam) and its people – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 69 : Point 116
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Beware of looking into rhetorical theology (kalaam) and sitting with the people of rhetorical theology (kalaam) [1].

NOTES

[1] It is reported that Imaam ash-Shaafi’ee (rahimahullah) said,

“My ruling regarding the people of theological rhetoric is that they should be beaten with palm branches and shoes and led around the markets an it (should) be said: This is the punishment of those who have abandoned the Book and the Sunnah and taken to theological rhetoric.”

Reported by al-Baghaawee in Sharh as-Sunnah (1/218).

Imaam Ahmad (rahimahullaah) said,

“A person of theological rhetoric will never succeed. The scholars of theological rhetoric are wicked heretics.”

Reported by Ibn al-Jawzee in Manaaqib Ahmad (p204).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/innovated-groups-sects/theological-rhetoric

https://abdurrahman.org/asma-wa-sifaat-com/

A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi

Compiled & Translated By Abbas Abu Yahya

1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:

‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.

To proceed:

In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?

I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’

Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them.  Just as Allaah -Azza wa Jal- said:

<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>

<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]

In this Ayaah there is the affirmation that Allaah Ta’ala has the two Sifaat (Characteristics) of Hearing and Seeing, which is in His statement: << and He is the All-Hearer, the All-Seer.>>, and not likening Allaah to resembling anyone with Him as is in His statement: <<There is nothing like unto Him>>

The Asha’irah are those who ascribe to the Madhab (School of Thought) of Abul-Hasan al-Asha’ari -Rahimullaah- who was born in the year 270 A.H. and died in the year 330 A.H.  That Madhab on which he was before he came back to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.  That Madhab which was on Ta’weel (metaphorical interpretation) of most of the Sifaat (Characteristics of Allaah), which is opposite to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.

Therefore, the Asha’irah are from the deviated Islaamic sects, they are deviated from what Ahl-ul-Sunnah wal Jamaa’ah are upon.  It is not perceivable to the intellect that the truth was hidden from the Companions, and the Successors but then after that the truth had occurred in following a belief which was born after their time.

Al-Hafidh Ibn Hajr in his book ‘Fath al-Bari’ (13/407) quoted many statements from the Salaf about the authentic Aqeedah which is established upon the Book and the Sunnah and the understanding of the Salaf of the Ummah, he summed it up by saying:

‘Many quotes have preceded from the people of the third period of time and they are the Fuqaha (scholars) of the different lands, like Thawri, al-Awzaiee, Malik, al-Layth and those who lived at their time, and likewise those who took from them, from the other Imams. So how can a person not trust what the people of the first three generations agreed upon, and they are the best generations, with the testification of the owner of the Sharia?’

Ibn Hajr also quotes from al-Hasan al-Basari that he said:

‘If what al-Ja’ad is saying is true, then the Prophet -sallAllaahu alayhi wa sallam- would have conveyed it.’

Al-Ja’ad is Ibn Dirham the founder of the Madhab al-Jahmeeyah.[1]

I will say the like of what al-Hasan al-Basari -Rahimullaah- said:

‘If what the al-Asha’irah and other than them from the philosophers say is true, then the Messenger -sallAllaahu alayhi wa sallam- would have conveyed it.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 5]


2- Shaykh Ahmad Yahya an-Najmi said:

‘The truth of which there is no contention about, is that the Asha’irah and Matroodeeyah are from the groups of the Ahl-ul-Bida’.  It is not allowed for anyone to say that they are from the Ahl-ul-Sunnah and whoever claims that these two groups are from the Ahl-ul-Sunnah wal Jamaa’ah then he has squeezed himself between a grave and serious mistake, and a humiliating danger, and he will be questioned on the Day of Judgement about his statement before he is freed to go on his path.

Shaykh ul-Islaam Ibn Taymeeyah said in Majmoo’ al-Fatawa in (3/347) after speaking about this issue:

‘With that it becomes clear that the people with the most right to be the Firqat Najeeyah (the saved sect) are the Ahl-ul-Hadeeth and Sunnah those who do not have someone they biasedly follow except the Messenger of Allaah -sallAllaahu alayhi wa sallam- and they are the most knowledgeable of the people regarding his statements, his situations, and they are the greatest in distinguishing between the authentic and weak of those statements and situations. Their Imams are scholars regarding those statements and situations and they are the people of knowledge of its meanings, and they follow them, with truth, action, love, with loyalty to the one who is loyal to it and have enmity to the one who has hatred to it. . . . [until he said]… and whatever the people differed over in regards to the issues of Sifaat (Characteristics of Allaah), al-Qadr (pre-destiny), al-Waeed (threat of punishment), Names of Allaah, enjoining the good, forbidding evil and other issues, then here they would return those issues to Allaah and His Messenger. They would refer to the Tafseer (explanation) of those general wordings of which the people of sects and differences differed over and whatever was in agreement with the Book and the Sunnah they would affirm that, and whatever was in opposition to the Book and the Sunnah they would regard that as false. They would not follow speculation or what their souls inclined and desired, because following speculation is ignorance, and following one’s desires without guidance from Allaah is oppression, and together that is evil: ignorance and oppression.’

How can those who apply the intellect in issues of al-Eemaan, which are well-established in the Book and the Sunnah be from the Ahl-ul-Sunnah wal Jamaa’ah, when they accept what they want from the Book and the Sunnah and reject what they want?!

This is why the Asha’irah and Matroodeeyah only affirm seven Sifaat of Allaah from His Sifaat, and they metaphorically interpret all the other Sifaat of Allaah, which in turn leads to cancelling out the Sifaat of Allaah.

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the saying of Allaah Ta’ala: <> by saying [Isteewa means] Allaah conquered His Throne, so it is as if this person is saying that someone else had taken Allaah’s Throne and then after that Allaah had to conquer it?!

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the hadeeth that Allaah descends the last third of the night which is established in the Prophet -sallAllaahu alayhi wa sallam- saying:

‘Allaah –Azza wa Jal- descends every night to the heavens of the Dunyaa, at the second half of the night, or at the third of the night and says: who is making Dua’ to Me so that I can respond to him; who is asking of Me so that I can give him it; who is seeking forgiveness from Me so that I can forgive him until Fajr comes in.’

[Collected by Ahmad, and it is originally in Bukhari and Muslim]

So the person who metaphorically interprets this, says it means: ‘Allaah’s command descends,’ [and not Allaah Himself] even though Allaah’s –Azza wa Jal- command descends at every time and moment.

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah who metaphorically interprets Allaah’s Two Hands to mean Allaah’s blessings, even though Allaah –Subhana wa Ta’ala- connected/linked/explained that thing which is specific for the hand, which is spending, Allaah –the Most Magnificent- said:

وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ

<< The Jews say: ‘Allaah’s Hand is tied up (i.e. He does not give and spend of His Bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. >>[2]  knowing that the blessings which the Noble (Jaleel) Lord confers upon His worshippers are so many they cannot be enumerated?!

Allaah the Magnificent said:

<< وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ  >>

<< And if you would count the graces of Allaah, never could you be able to count them. >>[3]

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the Hadeeth: ‘Allaah does not look at the one who drags his garment below his ankles out of pride.’

[Agreed upon by Bukhari and Muslim] and other Hadeeth with this meaning; he metaphorically interprets ‘Allaah looking’ in this Hadeeth that the meaning of ‘looking’ is metaphorical for mercy, meaning that Allaah will not have mercy upon them?!

There are other deviated metaphorically interpretations, which transfer the texts present from Allaah –Azza wa Jal – in His Book or upon the tongue of His Messenger, which comprise of lofty meanings, which are befitting Allaah –Azza wa Jal- and they metaphorically interpret them with a false interpretation.

If we think about it, what has obligated them to metaphorically interpret the Sifaat like this, then we find that they claim that the condition and state of the intellect is that this is how Allaah should be characterized with those [distorted] characteristics; because they made and took the foundations of the people of Kalam (rationalistic theology & philosophy) as the foundation, and they used this foundation above that of the texts of the Sharia’, which came in the Book of Allaah, and in the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- which affirm for Allaah –Azza wa Jal- Names and Characteristics which befit His Majesty.

So the Asha’irah and Matroodeeyah made those foundations rationalistic theology (Kalam), which was taken from the philosophers, and the people of logic (Mantiq) those who were drowned in knowledge of rationalistic theology, and they spent their time in it, and wasted their lives in it, and their end result was confusion.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 7]

Footnotes:

[1] A sect, which rejects the Characteristics of Allaah.

[2] Soorah Maidah: 64

[3] Soorah Nahl: 18

Posted from:

https://followingthesunnah.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

Related Links

The Jahmiyyah were ruined due to their pondering about Allah and following their opinions -Sharh as-Sunnah | Dawud Burbank [Audio|En]

 

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 100
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the ruin of the Jahmiyyah was that they pondered about the Lord, the Mighty and Majestic. They introduced ‘Why?’ and ‘How?’. They abandoned the narrations. And they applied analogy , they weighed the religion according to their opinion. So they came with disbelief openly .They disbelieved and declared the rest of the people to be disbelievers. And the affair led them necessarily to stating Ta’teel (outright negation).

[Souncloud Audio Link


Shaykh Fawzan’s Explanation:

His saying, “And know that the ruin of the Jahmiyyah came about because they pondered about the Lord, the Mighty and Majestic,” the reason which caused the Jahmiyyah to become misguided to this great extent of misguidance is that they entered into the affair of the Lord, they began searching into it. So it is not permissible for the Muslim to search into the matter of the Lord. Rather, what is upon him is to have eemaan in Him and His Names and in His Attributes and not to enter into the kayfiyyah (how). Allaah, the Majestic and Most High, no-one knows about His Self and about how His Names and Attributes are except for Him, He, the Perfect. He, the Most High said:

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا

Allaah knows whatever is before them and whatever is behind them and they do not encompass Him with Knowledge. (Soorah-Taa Haa (20), aayah 110)

So, no-one can encompass Allaah, the Mighty and Majestic; He is the one who knows best about Himself and about other than Himself. So, therefore, we do not speak about the affair of Allaah except for that about which there is a proof from the Qur·aan and the Sunnah. And we withhold from whatever does not occur; whatever is not reported.

The Jahmiyyah denied the Qur·aan and the Sunnah and they entered with their intellects into the affair of Allaah, the Perfect and Most High to the extent that they said that: ‘He is not within the Universe nor is He outside the Universe, He is not above nor is He beneath, He is not to the right nor is He to the left.’ Therefore, He would not exist then – Highly Exalted is Allaah above what they say. They said: ‘He does not have hearing, He doesn’t hear and He doesn’t see and He doesn’t have knowledge and He doesn’t have will.’ Therefore, He would be inanimate; non-living thing because an inanimate object is that which is described with these characteristics. So He would in that case be like the idols – Highly Exalted is Allaah above that.

His saying, “They imagined and made analogies with regard to the religion based upon their own opinion,” They followed false analogy, they drew analogy between Allaah and His creation and therefore they denied His Names and His Attributes because in their view they necessitated resemblance. And they did not know that the Names of Allaah and His Attributes are particular to Him, He the Perfect and that the names of the created being and the attributes of the created being are specific to them and there is no resemblance between this and that. So, just as Allaah has a self, which does not resemble the selves of creation then likewise He has Names and Attributes, which do not resemble the names and attributes with the created being. Whoever takes hold of this will be at ease and proceed upon the correct way.

His saying, “So they came with disbelief openly, it was not hidden.” They disbelieved in Allaah on account of these ugly sayings concerning Allaah, the Majestic and Most High.

His saying, “So they disbelieved and they declared the rest of the creation to be disbelievers.” They declared as disbelievers those people who describe Allaah with His Names and His Attributes because they say they are mushabbihah (they are ones who claim that Allaah resembles His creation) and tashbeeh (declaring the creator resembles the creation) is disbelief; kufr. So we say no, this is not tashbeeh (resemblance). Allaah the Majestic and Most High, He, the Perfect has said:

 لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ

There is nothing like Allaah and He is the All Hearing, the All Seeing. (Sooratus-Shooraa (42), aayah 11)

So, He negated from Himself tashbeeh (resemblance) and yet He affirmed for Himself Hearing and Seeing even though hearing and seeing are present amongst the created beings. So this shows that this does not resemble that.

His saying, “And the affair unnecessarily led them to stating total negation.” At-Ta`teel is to deny the Creator, the Perfect and Most High. Because this leads to negation because one who does not hear and he does not see and he does not speak and has no will and has no wish and also is not inside the Universe nor is he outside the Universe and is not above and is not below. Therefore, there was no God who is worshipped in existence at all. So the affair ended up for them with apostasy and total negation.[1]

Footnotes:

[1] Translator’s side-point: If you read the story of Jahm ibn Safwaan exactly what happened to him. They say he debated with some people who doubted his Lord and he ended up doubting that they had a Lord so he even abandoned the prayer for a period of 40 days or something. They confused him so much with regard to his Creator, who are you going to pray to then? So the Shaykh said they refer the affair of Jahm and the Jahmiyyah, that’s what it lead to, it leads to this; Ta`teel (negation of the Creator) altogether; denial of the Creator.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Whoever says : “My recital of the Qur’an is created” then he is a Jahmi – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 99
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that whoever says : “My recital of the Qur’an is created” then he is a Jahmi. And whoever remains silent and will neither say it is created nor it is not created then he is a Jahmi. This was the saying of the Ahmad bin Hanbal.

And the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said:

“Whoever amongst you lives long will see great controversy, so beware of the newly introduced affairs for they are misguided. And adhere to my Sunnah and the Sunnah of the rightly guided orthodox caliphs (Khulafaa). Bite upon it with your molar teeth.” [5]

[Souncloud Audio Link


Shaykh Fawzan’s Explanation:

Allaah affirmed speech; al-Kalaam for Himself in many aayahs, from them is the saying; He the Most High said:

قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

Say, “If the water of the ocean were ink to write down the words of My Lord then the ocean would be exhausted before the words of My Lord were finished…” (Sooratul-Kahf (18), aayah 109)

Meaning, the words of Allaah with which He commands and forbids and manages the creation with. Who can then enumerate the words of Allaah, He, the Perfect and Most High? They could not be written down by the oceans nor by all of the pens.

And the speech of Allaah, the Kalaam is as said by the Ahlus-Sunnah W`al Jamaa`ah,

“With respect to its type; eternal, with respect to its individual instances, it newly comes about.”

The Qadeemun-Nau` means that Allaah, the Most High has always had the attribute of speech. However, with regard to individual instances, for example, Allaah, the Most High speaking to Aadam or Allaah, the Most High speaking to Moosaa `alayhissalaam or Allaah, the Most High speaking to Muhammad sallAllaahu `alayhi wa sallam or speaking to Jibreel with the Qur·aan then these individual instances of the speech of Allaah; they newly occur.

So the Qur·aan is from the newly occurring instances of the speech of Allaah and some individual instances of the speech of Allaah, the Perfect and Most High.

So the speech of Allaah is confirmed by the Book and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And there is no doubt that sound intellect affirms speech for Allaah because it is Sifatul Kamaal (hidden attribute of perfection) and negation of it is an attribute of deficiency.

However, the Jahmiyyah and they are the followers of Al-Jahm ibn Safwaan who was a foul person who appeared amongst the people and tried to cause them to doubt about the religion of Allaah and he commanded them with apostasy and disbelief. And from that is that he tried to cause them to doubt about the fact that Allaah speaks and he said,

“The speech of Allaah which is present is something created; makhlooq. He created it in the Preserved Tablet or He created it in Jibreel or He created it in Muhammad sallAllaahu `alayhi wa sallam. So it is therefore just an ascription of a created thing to its creator just like saying Baitullaah (the House of Allaah) or Naaqatullaah (the she camel of Allaah).”

This is what he said  ̶ may Allaah disfigure him. He said Allaah does not speak and the ascription of speech to Him is just an ascription of a created thing to its Creator. This is from his mathhab (position). And he also had the position of AlJabr with regard to Qadr (predecree); that people are compelled to do their deeds, no free will. And he had the position of with regard to denying the names and attributes and he also had a position with regard to denying the Sunnah of the Prophet sallAllaahu `alayhi wa sallam and denying the Qur·aan also. So he was a filthy apostate who appeared with the likes of this falsehood.

And this mathhab was derived from the Jews as was mentioned by Shaykh-ul-Islaam Ibnu Taymiyyah in the introduction to Al-Hamawiyyah. And Al-Jahm, he was not the one who began this mathhab. Before him, there was Al-Ja`ad ibn Dirham; he is the one who initiated this repulsive saying. And he took it from Taaloot; the Jew and Taaloot took it from Labeed ibn al-`A`asam, the Jew who did sorcery upon the Prophet sallAllaahu `alayhi wa sallam.

So, this saying is derived from the Jews, those who distort the speech of Allaah, away from its correct meaning, so this foul mathhab should not be considered something inexplicable when its source is known that it is from the Jews. They infiltrated it amongst the Muslims by means of this foul man Al-Ja`ad ibn Dirham, the one who was killed by Khaalid al-Qasree on the Day of Eid ul-Adhaa as Ibn-ul Qayyim mentioned.[1] So therefore Ibn-ul Qayyim said:

And on account of that, Khaalid Al–Qasree slaughtered

Ja`ad on the Day of the Sacrifice

Since he said Ibraaheem was not Allaah’s chosen beloved one

No, and nor was Moosaa one who He spoke to and drew close

So every person of Sunnah is thanked for that sacrifice

What an excellent thing Allaah has brought about through the sacrifice of this brother [2]

This saying was taken from him by Al-Jahm ibn Safwaan and it became ascribed to him because he is the one who propagated it but he is not the one who initiated it.[3]

And the people of the Sunnah rebuked and criticized them severely (the Jahmiyyah). And they spoke sternly in that regard and this will follow inshaaAllaah, the part that comes after. However, with us now we have a part of this foul mathhab, which is negation of speech for Allaah.

However, a problem arose with the People of the Sunnah, should it be said, “My recital of the Qur·aan is created or is not created?” This is something which they introduced also amongst the Muslims. So should you say: “My recital of the Qur·aan is created or should you say my recital of the Qur·aan is not created or should you tatawaqqaf (withhold)? And say if what you mean is what is recited, that which is recited, then it is the speech of Allaah, it is not created. And if what is meant is a person’s own particular recital of the Qur·aan then his own recital is a created thing and his voice is created. So therefore it must be mentioned with detail and it must be given then with detail.

And this is the detail, which was stated by Imaam Ahmad and Al-Bukhaariyy and a group of the verifiers. So do not say: my recital of the Qur·aan is created unrestricted and do not say it’s not created unrestrictedly and do not withhold. Rather, mention the answer with detail that if what you mean is what I’m reciting then that is the speech of Allaah, that is not created or if what is meant is the person’s own particular recitation, his own particular voice then that is created. That is the detail. [4]

Footnotes:

[1] Translator’s side-point: And he quotes three famous lines from the Nooniyyah of Ibn-ul Qayyim, poem on `aqeedah, each line ending in noon, concerning this event that this man Al-Ja`ad ibn Dirham that he was killed by Khaalid Al-Qasree.

[2] Translator’s side-point: They mention this happened around the year 118 AH in Kufa that Khaalid Al-Qasree who was the governor in Iraq at that time that he slaughtered this evil person Al-Ja`ad ibn Dirham.

[3] Translator’s side-point: Some of the people of Knowledge mention is that this saying that we heard was taken by Jahm from Al-Ja`ad and he took it from Taaloot and he took it from Labeed. Then this Labeed ibn al-`A`asam was a Jew. As we heard he did sorcery upon the Prophet sallAllaahu `alayhi wa sallam and his saying was taken from him by Taaloot; the Jew and from him, his student Al-Ja`ad ibn Dirham took this saying, the saying of the Jahmiyyah. And from Al-Ja`ad was taken by his student Al-Jahm ibn Safwaan and each was executed. We saw Al-Ja`ad being executed here and likewise Al-Jahm ibn Safwaan, he was killed as well; his student but before that, each time before the person was executed or killed, he had a famous student who took the saying from him. So, Al-Jahm ibn Safwaan, this saying was taken from him by Bishr al-Marisee and then he, Bishr al-Marisee, he taught this to Ahmad ibn Abee Du`aad, the one who was at the head of those who tortured Imaam Ahmad.

And just briefly with regard to the event; before the event that Khalid al-Qasree slaughtered Al-Ja`ad ibn Dirham on the Day of Sacrifices. He gave a khutbah to the people on the `Eid and he said: May Allaah accept your sacrifices for indeed I am going to sacrifice Al-Ja`ad ibn Dirham and he came down and he slaughtered Al-Ja`ad ibn Dirham.

Then Shaykh al-Albaaniyy said with regard to this report: “There’s some speech from the scholars, is it established or not? This is reported by a number of the scholars in their books Ad-Daarimee in Ar-Radd `alal-Jahmiyyah and Al-Bukhaariyy in his book Khalq Af`alul-`Ibaad and other books as well. Then Shaykh Al-Albaaniyy in Mukhtasar al-`Uluw, Ath-Thahabee’s book Al `Uluw, the originate of it, Shaykh al-Albaaniyy comments, he mentions that the first chain of narration for this that there is weakness in it, there is unknown people in the chain. But then he said, however, the narration that comes after it, another narration with a different chain is better than it and perhaps therefore that is why the scholars state that this story definitely happened. Meaning, there is more than one chain of narration before it.

[4] Translator’s side-point:  With regard to the explanation of Shaykh Ahmad An-Najmee rahimahullaah then he said after mentioning a number of evidences from the Qur·aan affirming that the Qur·aan is indeed the speech of Allaah, not created and the speech of Allaah is an attribute of His. Then he said: ‘And whoever says that anything from the attributes of Allaah is a created thing then he is a kaafir (disbeliever). This is what the Ahlus-Sunnah W`al Jamaa`ah have affirmed.

And Al-Laalikaa’ee referring to here Imaam Al–Laalikaa`ee in his book Sharh Usool I`tiqaad Ahlus-Sunnah; famous book of `aqeedah mentioned from 550 scholars from the Salaf that they said: ‘Whoever says that the Qur·aan is a created thing then he is a kaafir (disbeliever) and whoever says that his recitation of the Qur·aan is something created then he is an innovator, a Jahmi (he is astray). And likewise, one who remains silent and doesn’t say whether it’s created or not created, he is also a Jahmi (astray). So what Allaah has informed is very clear that the Qur·aan is the speech of Allaah and whoever will not say that then he has belied Allaah in what He has informed of.’

[5] Translator’s side point: Obviously the last part of the text here is taken from the hadeeth that’s come a number of times, “Whoever lives long amongst you will see great differing and the rest of the point taken from the hadeeth of Al-Irbaad Ibn Saariyah radiyAllaahu `anh reported by Imaam Ahmad, Abu Daawood, At-Tirmithee and Ibn Maajah and declared authentic by Shaykh al-Albaaniyy, the famous hadeeth that’s come a number of times.


Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/asma-wa-sifaat-com

Jahmiyyah and Ruwaybidah (The Lowly, Despicable Folk) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 56: Point 98 (Start of Volume 2)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the scholars did not cease refuting the saying of the Jahmiyyah until in the Khilaafah of Banul `Abbaas, the lowly and despicable folk  (Ruwaybidah) spoke concerning public affairs. And they spoke against the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam. And they adopted analogy and opinion and they declared those who disagreed with them to be disbelievers.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

His saying, “And you should know that the People of Knowledge did not cease refuting the saying of the Jahmiyyah,” the Jahmiyyah; a definition of them has preceded already that they are the followers of Al-Jahm ibn Safwaan who propagated the foul saying that the Qur’aan is a created thing and who openly proclaimed negation of the names of Allaah and His attributes and he had the saying of Al-Irjaa` (taking actions out of eemaan) and he had a foul madhhab (path).

So his followers are called the Jahmiyyah as an ascription to al-Jahm. And from the worst, most ugly of their sayings is the saying that the Qur’aan is a created thing and denying the names and attributes of Allaah, the Perfect and Most High, and distorting the speech of Allaah and the speech of His Messenger with falsehood; explaining it and distorting it with falsehood. So they (Jahmiyyah) are the most dangerous of the sects and the most ugly of the sects.

And therefore, the People of the Sunnah and the People of Knowledge did not leave them alone, rather, they rebutted their doubts and refuted their sayings and demolished them. And this is present in the books of the People of Knowledge. From them is the refutation of Imaam Ahmad ibn Hanbal rahimahullaah upon the Jahmiyyah and this is present and is printed. And from them is the refutation of `Uthmaan ibn Sa`eed ad-Daarimee upon Bishr al-Mareesee al-`Aneed and it is printed also. And from them is Bayaanu Talbeesil-Jahmiyyah of Shaykh ul-Islaam ibn Taymiyyah and from them is Ijtimaa`ul Juyoosh Islaamiyyah `alaa Ghazwal Mu`attillah w’al Jahmiyyah of Ibnul Qayyim.

His saying, “until in the Khilaafaa (caliphate) of Banul `Abbaas (`Abbaasids),” in the Khilaafah of Al-Ma`moon who was from the Banul `Abbaas, evil occurred. And those who are not suitable to speak, spoke. They spoke with regard to knowledge and with regard to the fundamentals; those who are not suitable to speak. And if a person speaks about something other than his own speciality, then the affairs will be corrupted. So it is essential that no-one speaks about the affairs of the religion and of knowledge except the people who are specialised in it and the People of Knowledge.

So the affairs will not be rectified by chaos; by everyone speaking and claiming to have knowledge as is present now from those muta`aalimeen (pretenders to knowledge); those who ruminate (think deeply) upon questions of `aqeedah and speak about eemaan and what is the reality of eemaan. And they speak about things which they have no right to speak about at all. They have no knowledge and they do not learn with the scholars. Rather, they just learned by themselves and they rely upon their own understandings and they start laying down principles from themselves and from their own understandings. So, the affair is very dangerous.

His saying, “so then in the Khilaafah of Banul `Abbaas, the Ruwaybidah (the lowly, despicable folk) started speaking about amaril `aammah (affairs of the masses and the people).” This occurs in a narration; meaning this will be from the signs of the Last Hour that public affairs are spoken about by those who are not known for `ilm (knowledge).[1] This is the Ruwaybidah (the lowly, despicable folk) and their speaking is one of the signs of the Hour. So it is not right that such a person should speak about the public affairs and about the general matters, which affect everybody. No-one should speak about that except for the People of Knowledge; those who are firmly grounded in knowledge. And this should not be entered into by everyone just as He, the Most High, said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

And if some matters relating to public safety or fear come to them, they broadcast it, and if only they had referred it back to the Messenger and to those in charge with authority amongst them, then the reality of the matter would be known to those who are able to verify and deduce. (Sooratun-Nisaa·(4), aayah 83)

So public affairs affecting the nation (ummah) are not to be spoken about except by the people who are specifically qualified to do so.

His saying, “And they spoke against the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam.” They interfered even in the Ahaadeeth, they make attacks upon them and they write works and declare things authentic and declare things weak. And they are not known for knowledge and they did not learn knowledge and they are not from the narrators of hadeeth nor from the Imaams of hadeeth. So they are therefore, Ruwaybidah; these lowly despicable folk. They stand up and they start speaking about the most dangerous thing, which is the science of hadeeth and the knowledge of narration.

His saying, “And they adopted analogy and opinion and they declared anyone who disagreed with them to be disbelievers.” What is meant by qiyaas (analogy) here is al-qiyaas ul-baatil (false analogy). As for al-qiyaas ussaheeh (correct analogy) then that is from the underlying fundamental evidences with the People of Knowledge.

However, false analogy such as drawing analogy between the Creator and the creation or making analogy between a matter and another matter, which has no connection to it and does not have a common underlying factor. The like of that is false analogy. Because al-qiyaas (analogy) is joining a matter (far·`a) which we do not find a text for, joining it to a matter which there is a text for (asl) and so applying a ruling to it on account of there being an underlying factor (`illah), common to both of them. So if there is no `illah (common underlying factor) common to both things then it will be a false and futile analogy.[2]

[Point Number 98 continued]

So the ignorant, the inattentive and the ones having no knowledge entered into their saying. So therefore they entered into disbelief without knowing. And the ummah was ruined in a number of ways, committed disbelief in a number of ways, committed heresy in a number of ways and went astray in a number of ways and it split and innovated in a number of ways.

Except for those who remained firm upon the sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam and upon what he was upon and what his companions were upon who did not go beyond what they had been upon and did not overstep their affair. Whatever sufficed them sufficed him and he did not wish to turn away from their way and their position. He knew that they were upon the correct Islaam and the correct true faith (eemaan). So he followed them in his religion and found peace. And he knew that the religion lies in following; taqleed and that those who are meant to be followed are the companions of Muhammad sallAllaahu `alayhi wa sallam.

Shaykh Fawzan’s Explanation:

His saying, “So the ignorant people, the inattentive ones and the one having no knowledge entered into their saying.” Meaning, the door was opened for everyone. They began speaking about the affairs of knowledge right until now as you know on account of these satellite channels and this speech and this chaos with regard to knowledge has reached the extent that the common masses of people speak about the matters of knowledge and they raise doubts about the matters of knowledge. They raise doubts about the Islamic rulings. They raise doubts about the verdicts of the Imaams.

And as has preceded, they declare those who disagree with them to be disbelievers to the extent that they declare the earlier Imaams to be disbelievers and to being ignorant people and to the extent that some of them say, “I am a person and Ahmad ibn Hanbal was a person. We are men and they were men. Maalik was a man and I am a man!” This is the level that the situation has reached with them that there is no special distinction for the saying of the Imaams.

His saying, “To the extent that they committed disbelief in a way which they did not know.” They committed disbelief in a way that they did not know. So a person may say a saying of kufr (disbelief) and he does not know that it is a saying of disbelief on account of his being ignorant. So he says that which is disbelief and he promotes disbelief and he doesn’t even know that it is disbelief (kufr) on account of his having entered into something which he is not proficient in. So the danger is very great for him and for the nation (ummah). If the danger were just restricted to him; the one who is speaking, it would be easier but the problem is that this spreads throughout the ummah (nation).

His saying, “So the ummah (nation) became ruined through a number of different ways and committed disbelief in a number of different ways,” meaning, they confused and deceived the ummah (nation) and they entered weaknesses into it until there came to be from them those people who adopt sayings of disbelief and they say, “these are sayings of scholars” just as they say about the saying of Al-Jahm and the Mu`tazilah to the extent that they write in the newspapers, then they say about the true scholars (`ulemaa), “you people, you restrict the truth to just yourselves and you throw away the sayings of the Imaams such as Ibn Seenaa and Ibn `Arabee and Al-Jahm Ibn Safwaan. And those people are scholars who have their value.”

His saying, “and they committed heresy in different ways and went astray in different ways and they split and they innovated in different ways.” All of these calamities were on account of the ignorant people entering into the matters of knowledge and on account of having little fear of Allaah, the Perfect and Most High. So when they had very little fear of Allaah, they entered into these matters. And therefore one of the Salaf said: “Their wara`(piety) was very slight so that is why they spoke.” As for a person who fears Allaah, the Mighty and Majestic, then he doesn’t enter into anything if he is not proficient in it and not from its people, in particular the affairs of the religion.

His saying, “Except for those who remained firm upon the sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam and upon what he was upon and upon what his companions were upon and do not step beyond any of them.” They were not secure from these calamities, from disbelief and deviation and misguidance and diverting from the correct way and from mutual enmity and from cutting off ties with each other. No-one was safe from these calamities except those who adhered to that which Allaah’s Messenger sallAllaahu `alayhi wa sallam and his companions were upon just as he sallAllaahu `alayhi wa sallam said:

“And my nation will split into 73 sects, all of them will be in the Fire except for one. They said, “Who is it, O Messenger of Allaah?” He said, “Those who are upon that which I and my companions are upon.”[3]

His saying, “And who found sufficiency in whatever sufficed them,” and it is the Book and the Sunnah and that which the Salaf-us-Saalih (the righteous predecessors) were upon, from the companions and the taabi`een and the most excellent generations and the Imaams. However, the problem lies in those people who say, “They were men and we are men. And their speech has no distinction over our speech.”

His saying, “And he knows that they were upon the correct Islaam and upon the correct eemaan (true faith).” Just as He, the Most High, said:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

And the first and foremost ones from the Muhaajireen and the Ansaar and those who followed them upon goodness. (Sooratut-Towbah (9), aayah 100)

He `alayhissalaatu wassalaam said:

“Adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa after me.”[4]

So whoever wants salvation then this is the path to it. And the one who does not want salvation will have whatever he chooses for himself but the harm is not restricted to him; rather, he will also carry the sins of the people along with his own sin. He, the Most High, said:

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ

So they will carry their burdens of sin completely on the Day of Resurrection and they will carry from the sins of those whom they misled also without knowledge. Indeed what an evil burden they will bear! (Sooratun-Nahl (16), aayah 25)

There is no doubt that the companions and the most excellent generations are the ones who were upon correct Islaam and the correct religion. So how can you abandon them and go instead for those for whom there is no guarantee that he is upon the correct religion and that he is upon the truth?

His saying, “So this person followed them in his religion and was at peace.” Qalladahum; meaning he followed them, ittaba-’ahum.

وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

… and those who followed them upon good. (Sooratut-Towbah (9), aayah 100)

So what is meant by taqleed here is ittibaa`; following.

His saying, “And this person knows that the religion is just in following and that the ones to be followed are the companions of Muhammad sallAllaahu `alayhi wa sallam.” As we have mentioned, what is meant by taqleed here is correct taqleed; following, which is ittibaa` just as Yusuf `alayhissalaam said:

إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُون

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ 

I have left the religion of a people who do not truly believe in and worship Allaah alone and who deny the Hereafter. And I have followed the religious way of my forefathers; Ibraaheem and Ishaaq and Ya`qoob. (Soorah-Yusuf (12), aayah 37 and 38)

So ittibaa` (following) of the righteous predecessors (Salaf-us-Saalih), this is the truth and there is no blame at all for following them. Indeed blameworthiness is only for those who follow the people who are not deserving of being followed and who take as an example those who are not befitting to be taken as examples.[5]

Footnotes:

[1] Reported by Imaam Ahmad in the Musnad and by al-Bazzaar in his Musnad and by at-Tahaawiyy in Sharh Mushkil ul-Aathaar from a hadeeth of Anas that he said: Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“Before the Last Hour, there will be years of deception in which a liar will be believed and a truthful person will be taken to be a liar and in which a treacherous person will be trusted and in which a trustworthy person will be taken to be treacherous. And in it the Ruwaybidah will speak. So it was said, “Who are the Ruwaybidah?” So he said, “The little evil one who speaks about the public affairs.” 

Al-Haafidh ibn Katheer said in an-Nihaayah fil-Fitan w`al-Milaahim; its chain of narration is good.

Translator’s side point: As for one of the verifiers of the Musnad of Imaam Ahmad; Shuayb al-Arna`ut, he said in his checking of the Musnad of Ahmad, the hadeeth is hasan, this particular chain is weak as it contains Muhammad bin Ishaaq who is hasan in hadeeth but he was a mudallis and he reports it here, he just says, “from”, he doesn’t say that he directly heard it from his Shaykh, he said, “from him”.

As an addition to what occurs here, this hadeeth also occurs as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu, reported by Ibn Maajah (4,042) and by Al-Haakim and by Imaam Ahmad also and declared hasan by Shaykh Al-Albaaniyy in AsSaheehah (1,887) because it has a number of chains which support it. He also authenticates a hadeeth of Aws ibn Maalik radiyAllaahu `anhu with a similar wording, reported by al-Bazzaar and atTabaraaniyy and he brings that in AsSaheehah (2,253).

[2] Translator’s side point: As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said, literally the beginning here that, “the people of knowledge continue rebutting the saying of the Jahmiyyah until it was the Khilaafah of Banul `Abbaas,” he was here narrating the condition that was present and the Khilaafah of Banul Abbaas, the beginning of it was upon good but then the affairs changed after the year 200 when the Khaleefah Al-Ma`moon accepted the call of the Mu`tazilah and became convinced that the Qur’aan is something created and he called the People of Knowledge to accept this innovation and to accept this saying, which is kufr (disbelief).

So, therefore fitnah; tremendous trial occurred, which continued from the year 200 onwards and for 12 years of the Khilaafah of Al-Ma`moon and Al-Mu`tasim and Al-Waathiq until the Khilaafah was taken on by Al-Mutawakkil `ala-Allaah and then the People of the Sunnah and the Jamaa`ah and the carriers of hadeeth had some respite then and it was the People of Falsehood who were then curbed of doubt.

However, after Al-Mutawakkil passed away, after that time then the Khaleefas began to lose their authority and the Khilaafah became just a name without any reality. They became an outer form without a true reality behind it and that was because the Turks gained ascendancy and they took hold of the reality of authority and came to actually control the Khulafaa·. They could bring whoever they wanted and appoint him and they could kill this one as they wished and then after that authority passed away from the Turkish people and passed to Banu Booyaa. [Translator’s side point: Banu Booyaa ruled roughly from the year 325 AH till about the year 450 AH.]. Then to Al-Jaraakisaa (the Circassians) until the Khilaafah was ended in the year 656.

And then the saying of `Umar radiyAllaahu `anhu was realised that he said,

“We are a people who used to be the most humiliated people but then Allaah gave us strength and honour through Islaam so whenever we seek to attain honour by other than that which Allaah gave us honour through, then Allaah will humiliate us.”

[Reported by Al-Haakim in his Mustadrak and he declared it authentic from `Umar and likewise Ath-Thahabee agreed.]

Then Shaykh Ahmad finished by saying, “Except for the fact that the Ahlus-Sunnah W`al-Jamaa`ah and the people of hadeeth and the people of true `aqeedah have not ceased to be established upon their `aqeedah, not being harmed by whoever opposes them. And therefore, he (meaning the author; al-Barbahaaree rahimahullaah) therefore made an exception by saying, “Except for those who remained firm upon the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam and his command what he was upon and his prohibition…” to the end of the saying.

[3] Checking has preceded and the hadeeth as we had before was reported by at-Tirmithee and al-Haakim and others and declared hasan by Shaykh Al-Albaaniyy.

[4] Hadeeth being part of the famous hadeeth of `Irbaad ibn Saariyah radiyAllaahu `anhu, reported by Ahmad and Aboo Daawood and Ibn Maajah and being declared saheeh by Shaykh Al-Albaaniyy.

[5] Shaykh Ahmad an-Najmee rahimahullaah makes a point here, he said the point of slight objection to a wording, he said, the author’s saying here, “and you should know that the religion is just taqleed,” the point of objection is to be raised against here for the wording because taqleed means to follow without a proof. So if he had said the deen is ittibaa`; used this word, the religion is to follow the Book of Allaah, the Mighty and Majestic, and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam upon the understanding of the Salaf of this ummah from the companions and taabi`een and those who followed them upon good from the bearers of hadeeth and narrations. This wording would’ve been what is correct because it conforms to what Allaah has commanded with in His Book when He said:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

And this is My straight way so therefore follow it and do not follow the divergent paths, which will take you away from His path. He has enjoined you with that so that you are a people who are dutiful to Him. (Sooratul-An`aam (6), aayah 153)

And He says:

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ

Follow what is being sent down to you from your Lord and do not follow any others besides Him in disobedience to Allaah. Little it is that you take admonition. (Sooratul-A`raaf (7), aayah 3)

So ittibaa`; following for the Salaf, those who were before us; upon the narration, upon proof, upon the Book and the Sunnah, this is the truth and Allaah is the one who grants success.


Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/asma-wa-sifaat-com

القَاهِر Al-Qaahir (The Invincible Subduer) : One of the Names of Allaah

القَاهِر Al-Qaahir (the Invincible Subduer), the One Who subdues His creation from above to Whom everything submits, none can repel what He ordains or depart from what He decrees.

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

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ
And He [Allaah] is al-Qaahir  above His slaves.
[Qur’aan, Soorat Al-An’aam (6:18)].

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.

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 Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

الله Allaah: The ‘alam (identifying name or title) of the majestic, sole, and true God

Allaah is the ‘alam (identifying name or title) of the majestic, sole, and true God. This noun, which is the name of Allaah, applies to none other than Him. He, Most Majestic and High, has other names all of which follow on from His name Allaah. The meaning of the name “Allaah” is the ma’looh (that which is worshipped out of love, magnification, deification, and longing).

[See Shaykh Muhammad Ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasitiyyah (Dammaam, KSA: Daar Ibnul Jawzi, 2d. ed. 1415/1994], p. 38, and Sharh Lum’at Al-’Itiqaad (Ismaa’eeliyyah, Egypt: MaktabatulImaam al-Bukhaari (checked by Ashraf Maqsood), 1412/1992)], p. 29.]

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)

Concerning the name Allaah, Ibn ul-Qayyim said in Midaarij us-Saalikeen:

“The name Allaah indicates all of the perfect names and lofty attributes in all three ways of indication since it indicates His Divinity, which indicates affirmation of all the characteristics of divinity for Him along with negation of their opposites for Him. So, the attributes of divinity are the attributes of perfection being free from any likeness with the creation and free of any deficiency or imperfection.”

And the author of the explainer of Kitaab at-Tawheed in Tayseer ul-`Azeez al-Hameed, brings a quote from Ibn ul-Qayyim also with regard to the excellent qualities of the name Allaah that Ibn ul-Qayyim rahimahullaah said:

As for the particular virtues of the meaning of this name Allaah then in this regard the most knowledgeable of the creation sallAllaahu `alayhi wa sallam himself said:

“I could not praise You enough as You deserve, You are as You have praised Yourself.”

[Reported by Muslim from the hadeeth of A’ishah radiyAllaahu `anha.]

He said, so how could we enumerate the special virtues of the name of the One Who comprises every perfection unrestrictedly and every praise and commendation and every laudation and exaltation and all splendour and all perfection and all glory and all beauty and all good and all eminence and all generosity, excellence and goodness is for Him and is from Him.

So, this name Allaah is not mentioned upon a small amount of something except that it causes it to increase. Nor is it mentioned in a state of fear except that it removes it. Nor is it mentioned upon any misfortune except that it relieves it. Nor in any state of anxiety and distress except that it brings relief. Nor upon any state of difficulty except that it brings ease to it. None who is weak resorts to it except that it brings strength to him. Nor anyone in a state of humiliation except that it brings honour to him. Nor anyone in poverty except that he is enriched. Nor anyone who feels estranged and uneasy except that it causes him to feel at ease. Nor is it mentioned by one who has been overcome except that it brings aid and victory for him. Nor by one who is in straitened circumstances except that his difficulty is removed. Nor is it mentioned by a fugitive except that he finds refuge.

So, it is the name, meaning Allaah’s name Allaah, it is the name through which distress is removed through which the descent of blessings is sought and through which supplications are answered. Through it slips are corrected, sins are warded away and good deeds are brought closer.

It is the name with which the earth and heavens were established and with which the revealed books were sent down and with which the messengers were sent. With it the legislated laws were prescribed, through it the prescribed punishments were established and with it jihaad was prescribed.

Through this name the creation will become divided into the fortunate and the wretched. With it the true and tremendous day is established and with it, the scales of justice are set up, the bridge laid down and the Paradise and the Fire established. With it, the Lord of all creation is worshipped and praised, for its right the messengers were sent and it will be asked about in the grave and for it, there will be the resurrection. Dispute is regarding it and judgement is to it and alliance and enmity are for it. Through it those who know it and establish its rights will be the fortunate ones and through it those who are ignorant of it and leave its rights will be the wretched ones.

So, it is the reason for creation and command and through it, they are established and confirmed and to it they arrive at a conclusion. So, the creation comes about through it, returns to it and exists because of it. So, there is nothing in creation and no command nor reward and no punishment except that it starts from it and ends with it. That is what brings it about and its reason. Then he quotes the aayah:

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

O our Lord, You have not created all of this without purpose, free and far removed are You from that. So save us from the punishment of the Fire.  (Soorah Aali `Imraan (3), aayah 191)

Then with regard to the name الله  Allaah, brief indication of the meaning which is – the One Who is truly venerated and worshipped, the One deserving that He be singled out with all worship because of His perfect attributes of divinity.

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

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

الرَّحْمَان Ar-Rahmaan & الرَّحِيم  Ar-Raheem

 الرَّحْمَان Ar-Rahmaan (the Extremely Merciful), the Merciful One Who has as His attribute mercy, the One possessing tremendous and extensive mercy.

 الرَّحِيم  Ar-Raheem (the Bestower of mercy), the One Who has mercy upon the creation.

As the verifier has mentioned, the difference between Ar-Rahmaan and Ar-Raheem is Ar-Rahmaan is with regard to the attribute of Allaah’s self, the attribute He has Himself of extreme mercy and Ar-Raheem is His bestowing mercy upon the creation with regard to His action.

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

ar-Rahmaan (The One Who is Most Merciful): This is one of Allaah’s particular names and which denotes the attribute of very great and extensive mercy that exists with Him.

[See Ibnul Qayyim’s Badaai’ Al-Fawaa’id (Beirut, Lebanon: Daarul Khayr, 1st. ed. 1414/1994)], vol. 1, pp. 23-24, and Ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasitiyyah, ibid.]

ar-Raheem (The One Who Bestows Mercy): This name denotes that the attribute is related to the marhoom (i.e. the one whom Allaah chooses to receive His Rahmah (Mercy).

So, the difference between ar-Rahmaan and ar-Raheem is that in the case of the former, ar-Rahmah is His attribute, and in the latter, ar-Rahmah is His act, meaning that He is the One Who bestows ar-Rahmah upon others. So, when both names come together [i.e. ar-Rahmaan, ar-Raheem], then the meaning in this context is that Allaah’s Mercy is very great and extensive, and that His Mercy reaches His creation. This is what is meant by those who say that ar-Rahmaan is the One Whose Mercy encompasses everything (general Mercy), and ar-Raheem is the One who has Mercy upon the believers (special Mercy). Since Allaah’s Mercy upon the kaafir is a special one in this life only, then it is as if they have no mercy upon them, because in the Hereafter when they will ask Allaah (سبحانه و تعالى) to save them from Hell and admit being wrong, Allaah will deal with them with His Justice, not His Mercy, Saying:

اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ
“Remain you in it [Hell] with ignominy! And speak not to Me!”
[Qur’aan, Soorat Al-Mu’minoon (23:108)].

The name ar-Raheem is applied to Allaah (سبحانه و تعالى) and may be applied to others. Allaah (سبحانه و تعالى) has described His Messenger Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as Raheem (Soorat At-Tawbah, 9:128).

Ibn Katheer (رحمه االله) said:

“Some of the names of Allaah تعالى are restricted to Him only like the names: Allaah, ar-Rahmaan, al-Khaaliq, ar-Raaziq and so forth. Some other names, however, may be applied to other than Him.”

[See Badaai’ Al-Fawaa’id, p. 24, Sharhul ‘Aqeedah Al-Waasitiyyah, pp. 38-39, Lum’atul I’tiqaad, p. 29, Tafseer Ibn Katheer (1:21), Sharh Thalaathat Al-Usool within Shaykh Ibn ‘Uthaymeen’s Majmoo’ Fataawaa (Riyadh, KSA: Daar Ath-Thuraya, 1st. ed. 1414/1993)], vol. 6, p. 11.

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 Link : https://abdurrahman.org/asma-wa-sifaat-com/

البَرّ al-Barr (The Most Benign and Kind): One of the Names of Allaah

One of the Names of Allaah (سبحانه و تعالى) is  البَرّ al-Barr:

البَرّ al-Barr: The One Who is Most Subtle, Kind, Courteous, and Generous; the One Who is ample in goodness and beneficence; Who gives manifold increase of reward to the righteous, and Who overlooks many of the faults of the wrong-doers with gracious forgiveness; whoever brings a good deed, Allaah, al-Barr, rewards him ten times the like thereof to his credit, and whoever brings an evil deed He (تعالى) decrees for him only the recompense of the like thereof, and they will not be wronged. If somebody intends to do a good deed and he does not do it, then Allaah, al-Barr, will write for him a full good deed in his account with Him; and if he intends to do a bad deed and he does not do it, then Allaah will write a full good deed in his account with Him. He loves piety towards Him, goodness, justice, righteousness, honesty, truthfulness, benevolent regard or conduct to parents and others, as well as every incumbent duty.

[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)]

البَرّ  Al-Barr with a baa and a raa and a shaddah on the raaAl-Barr (the Most Benign and Kind), the One Who treats the creation in an excellent and kind manner, Who does not interrupt His fine treatment of them and Who rectifies their affairs for them.

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

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

They will never compass anything of Allaah’s Knowledge except that which He wills – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

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

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

وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ
And they will never compass anything of His Knowledge except that which He wills.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

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 بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ] “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 (تعالى) makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge.

And thus, He (تعالى) 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:

كُلُّ مَنْ عَلَيْهَا فَانٍ
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

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: {وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا 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 صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم] 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 that 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 (تعالى) will make it known for them.

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 Link: https://abdurrahman.org/asma-wa-sifaat-com/

Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

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

[Five]: Then Allaah (سبحانه و تعالى ) said in the Fifth Statement:

 يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
And Allaah Knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

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 that 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, overall and in detail. His knowledge is unlike the knowledge of ‘ibaad. That is why He said:

 يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
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.) This 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 (سبحانه و تعالى) 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 (alaihissalam):

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
“What about the generations of the old?” [Qur’aan, Soorat Taha (20:51)].

Mûsa (alaihissalam) replied:

قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ ۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى

The knowledge thereof is with my Rabb, in a Record. My Rabb is neither unaware nor He forgets. [Qur’aan, Soorat Taha (20:52)].

This means that Allaah (سبحانه و تعالى) is neither unaware of the future nor does He forget the past.

Footnotes:

[59] The Battle of Badr occurred between the army of the believers lead by Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and the polytheists of Quarysh and it took place on the 17th of Ramadaan of the second year of Hijrah.

[60] Because you give another answer, which you think has the same possibility of being the truth.

[61] This is known as al-jahlul-murakkab, which is to comprehend something in a way contrary to its true reality. [See Shaykh Ibn ‘Uthaymeen’s Sharh Thalaathat Al-Usool (Burmingham, UK: Al-Hidaayah Publication, 1st. ed. 1418/1997)], p. 37.

[62] This is one of the meanings of this great aayah. It signifies that Allaah’s knowledge encompasses everything in the past, present, and the future; nothing escapes Allaah’s knowledge.

Note: One of the Names of Allaah (سبحانه و تعالى) is العليم al-‘Aleem:

The One Who knows what has been and what will be; Who ever has known, and ever will know, what has been and what will be; His knowledge comprehends all things, the covert and the overt, the small thereof and the great, the possible and the impossible, the lofty and lower spheres, etc. in the most complete manner. Nothing is concealed from Him in the earth or in the heavens.

[See Shaykh as-Sa’dee’s Tayseer Al-Kareem Ar-Rahmaan fee Tafseeri Kalaamil-Mannaan [‘Unayzah, Saudi Arabia: Saalih bin Saalih Center Publish. 1412/1992)], vol. 5, p. 299.

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:
https://abdurrahman.org/asma-wa-sifaat-com/

Allaah’s kursi extends over the heavens and the earth encompassing them all – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

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

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

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

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 االله عنهما) in a mawqoof [63] type of narration. This is agreed upon by the majority of ahlussunnah wal jamaa’ah. In fact, this is asserted by Shaykh-ulIslam 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 االله 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 االله 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“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 سبحانه و تعالى says:

أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ

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 سبحانه و تعالى did not say: “Have they not looked at al-kursi (or al- ‘arsh)…,” because this is something that 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-Islam 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:

إِذَا السَّمَاءُ انشَقَّتْ
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
وَإِذَا الْأَرْضُ مُدَّتْ 

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: “And when the earth is stretched forth,” necessitates that it is now unstretched. In addition, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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 النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ

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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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:

وَلَا يَئُودُهُ حِفْظُهُمَا

And He [Allaah سبحانه و تعالى] 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 require 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 that are entailed by His (سبحانه و تعالى) preserving and guarding.

Footnotes:

[63] Mawqoof: lit. “stopped”. It is a narration from a companion only. The hadeeth attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is called marfoo’. Shaykh Ibn ‘Uthaymeen (rahimahullaah) commented, “Had it not been that Ibn ‘Abbaas (رضي االله عنهما) is one whom it is said that he takes from the Israelite transmissions (israa’eeliyyaat: narrations from the traditions of the People of the Book), we would have said that this transmission (regarding al-kursi) takes the form of marfoo’ tradition, because it deals with knowledge of al-ghayb (the world of unperceived realities). When it comes to this kind of knowledge, there is no room for ijtihaad (scholarly deductions). When a sahaabi (companion) says or does something which is not within the scope of ijtihaad, then it takes the marfoo’ type of tradition. The exception, however, is that if the narration from the sahaabi is of the form of akhbaar (news telling, relating information), then, if it is known that a sahaabi narrates from Bani Israa’eel, his transmission would not be marfoo’ because of the possibility that its source may be from Bani Israa’eel (an Israelite transmission). Knowing that the scholars are scrupulous in their inspection of what is attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), they do not rule that a particular transmission is marfoo’ except when all of the possibilities that may hinder this ruling are ruled out.” Tafseer Aayat Al-Kursi, pp. 19-20.

Note: This report from Ibn ‘Abbaas is related by ‘Abdullaah Ibn al-Imaam Ahmad (As-Sunnah: 586), Ibn Abee Shaybah (al-‘Arsh: 61), Ibn Khuzaymah (At-Tawheed: 248), and by alHaakim (Al-Mustadrak: 2:282) who said it is saheeh according to the conditions of alBukhaari and Muslim. Imaam ath-Thahabi agreed to the authentication of al-Haakim. Ad-Daaraqutni reported it in his book As-Sifaat (36) as mawqoof from Ibn ‘Abbaas.

Shaykh al-Albaani said: “Its isnaad is saheeh, and its narrators are all reliable.” (Mukhtasar Al-’Uluw: 45).

[64] Shaykeh-ul-Islam Ibn Taymeeyah (Al-Fataawaa, 6:584), and Shaykh al-Albaani (AsSilsilah As-Saheehah, no. 109), stated the weakness of this narration from Ibn ‘Abbaas (رضي االله عنهما).

[65] Reported by Ibn Abee Shaybah (Al-‘Arsh, 58), and by Al-Baihaqi (Al-Asmaa’ wasSifaat, 862) with both narrations being from the way of Abee Thar (radhi Allaahu anhu). Shaykh al-Albaani (As-Silsilah As-Saheehah, no. 109) stated that there is no single authentic hadeeth attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) regarding al-kursi except this one.

[66] Reported by Ibn Jareer at-Tabari (Tafseer at-Tabari, 30:115-116) on the authority of ‘Ali Ibn al-Hussain. The transmission, however, is mursal.

Note: A hadeeth is categorized as mursal when the link between the taabi’ee (successor of the sahaabah) and the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is missing.

[67] The infinitive noun is takweer, which means to round a thing in a round form.

[68] This has been reported in Sunan Abee Daawood (English Translation), no. 4708 and in the Sunnah by Ibn Abee ‘Aasim, no. 575, and by others. There is disagreement regarding the authenticity of its isnaad. Imaam ath-Thahabai and other scholars of hadeeth including al-Albaani graded its isnaad as weak. Imaam Ibn al-Aye supported its authenticity. The text describing al-‘Arsh as a dome over the heavens is supported by the context of an authentic narration reported by Imaam al-Bukhaari in his Saheeh (Arabic/English), vol. 9, no. 519 and in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“There are one-hundred degrees in al-Jannah which Allaah has prepared for those who carry on jihaad in His Cause. The distance between every two degrees is like the distance between the sky and the earth, so if you ask Allaah for anything, ask Him for the Firdaws for it is the middle and highest part of al-Jannah and at its top is al-‘Arsh of ar-Rahmaan (Allaah), and from it gush forth the rivers of al-Jannah.”

The ‘Arsh being the roof of the Firdaws, which is the middle and highest part of alJannah, indicates that it has a dome-shape because a thing cannot be at the middle and at its highest point (peak) unless it is round. [See Shaykh-ul-Islam Ibn Taymeeyah’s Al-Fataawaa, vol. 5, pp. 150-155, and the book of Al-‘Arsh by Muhammad Ibn ‘Uthmaan Ibn Abee Shaybah (Riyadh, KSA: Maktabat ar-Rushd (checked by Dr. Muhammad Ibn Khaleefah at-Tameemi), 1418/1998), p. 333].

[69] This is based upon additional explanation of the translated text which the author, Shaykh Ibn ’Uthaymeen, may Allaah’s Mercy be upon him, directly related to me on Wednesday the 16th of Safar 1419Hj, corresponding to the 10th of June 1998. He stated that this explanation fits with that of the hadeeth on the Firdaws as mentioned above. And Allaah knows best.

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:
https://abdurrahman.org/asma-wa-sifaat-com/

Aayatul-Kursi contains Ismullaahi al-Aa’tham (Allaah’s Most Greatest Name) – 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

The aayah contains ismullaahi al-aa’tham (Allaah’s Most Greatest Name) affirmed in His Saying:

[ الحيُّ الَقيُّوم ]

Allaah, there is no god worthy of worship except He, the one who possesses the perfect living, and Who is established on His Own, Self-subsisting, and by Whom all things subsist.[88]

These two Names were mentioned in three places in the Qur’aan, in the two soorahs known as az-zahraawayn [89] (AlBaqarah and Aal-’Imran), and in Soorat Taha.[90]

The people of ‘ilm (ahlul-‘ilm) said: The Most Great Name of Allaah is only in these two Names since they comprise the Most Beautiful Names in their entirety, and hence the attribute of Perfection is implied in the Name [ الحيُّ ]and the attribute of ihsaan (beauty) is entailed in the Name: [ الَقيُّوم]

Footnotes:

[88] Allaah is the one who sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice.

[89] Zahraawayn (dual form of zahra): The bright ones. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said,

“Recite the Qur’aan, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, Al-Baqarah and Soorat Aal-’Imraan, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat Al-Baqarah, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

Reported in Saheeh Muslim (English Translation), vol. 2, no. 1757.

[90] In Al-Baqarah (2:255), in Aal-’Imraan (3:2), and in Taha (20:111).

Abu Umaamah (رضي االله عنه) reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said,

“Allaah’s Most Great Name is in three soorahs in the Qur’aan, in Soorat Al-Baqarah and in Aal-’Imraan and in Soorat Taha.”

Al-Qaasim bin ‘Abdur-Rahmaan, one of the narrators of this hadeeth, searched the Qur’aan and found

Aaytul-Kursi in Soorat Al-Baqarah (2:255):
[ االلهُ لا إله إلاَّ ُ هوَ الحَيُّ القَيُّوم ]

And in Soorat Aal-’Imraan (3:2):
[ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ]

And in Soorat Taha (20:111)
[ وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ]

Reported by al-Haakim, Ibn Maajah, at-Tabarani, at-Tahaawi, and others. Shaykh al-Albaani authenticated its isnaad (As-Silsilah As-Saheeha), vol. 2, no. 746.

Source : From the eBook: 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)

Read the below excellent article:

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