@ Dar .. us .. Salam .. Publications, 1996/ ..

1416

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Text on

the Fundamental Beliefs of Islam and Rejeetloaof False Concepts ef its, Opponents

writtelDby:

~.._. 'u·J ·Zlu~1~,· .... 'l1tJ~1

Sheikh-ul-Islam Ibn. Taimiyab Commentary b1y:

Dr. Muhammad Khalil Hart-as Translated by:

Muhammad Raflq Khan Trans,tatioD revised by:

Hafiz Muham.mad 'Tahir Abldul-Qaadi.r Abdul Khaallq

..J A~nS ~~ uJ.;'J j

Dar-usl·Salllam PIU blleatlens IRlyadh-Sa'udiIArab·ia

1. 2. :l 4. ,5. 16. '1.

:8. t9_

10. ll.

l2. 13. 14. is, Hi. 17. 18. 19., ,20~ 21.

CONTEtNTS

Sheikh-ul-Islem Imam Ibn Taimiyah ~- a brief biography .

A, brief bio,lr,apbyof Dr'" Muhamm.ad Khalil Harras .... u .

M . ts: 'l'l h

t ' ," '/',1 . - '-,-: .' _ _ _ ...

canlng, 0 .... Ism, __ 'a . '" !!i'''''!!'~ ~1'!',,,,,.1ji •••• ' "" "',.'Ii,!''' .... ' ••• '11111'11; ~ I!' ... ' ...... "1i'1I;1I1 if! tI- ... ,. .. ' ...... 1.,.,iIIi ~ 11'1".

Description of HamdandMadh .' ' ' .. ' ! •••• ! •• "' ••••• ! •••• ' •• ~ •• ' •••

M.eaning of Sha'lJaaah,i ,.' '.' .. , j. i •• "j, .'., •• , ••••••• '.',. '.'., •• ' •••• ' .' •• ' •• '.,

Inmoduction of the Saved Sect and its Fai~ , , .. ' .

The six pillars of Faith ' ". .. '. ' ' .. ' ' '.' .. ' '.' ' .. ,

Meanmgo( Tallreej; Ta'teeland Tamt":eel ~., , .. ~ .

Allah could not be measured with His creatures ."" " .

A,ffirmation and negation of the: Attributes with which AUih glorified Himself or by His Messenger ~ J ~ -dj. ~) •••••••• ' •• , ••• Description. of the Attributes ofAUih .. u ••• , •••••••••• ~, •• " ••••••••••••• _ ••••••

Tblc Greatest 'Verse: of the Qur' in,., .. ' ' .. '.' .. ' ' .. ,.'.'.'.' ,' ,' ." .

1 9 17 1'9 2lli 24 27 2:8 32 35

3:9 44 48

Some Attributes, of AUahand their meanings ,.",., ",.u..... 52

AlI:ah's Knowledge encompasses all thm__gs '~." ~ .. '.'~~..... 55

Affirmation of Heartng, Seeing and Intention forAUih. ~,..... 60

The Attributes of Love and Justice "., ' '..................... 64

The Attributes of Mer-cy" jpllieasure,Wradl,Curse, Coming; ete.. 619 Afrmllation of tb1e Face:"th.e Eyes and the Hands for Ailib' .. 716

Vterses ,ofQur'm,aJbout. Hearing and Seeing ,,~.,.,."u ,..... 82

,Attributes of AUih regarding pi,p" planning, devising and

pardoning etc .. ,., ,. """ ,.,~.~,., .. ' ~ .,~~ ~, , ,.,~ .. ".", , .. '''~ ~,.,..... 8.:$

.22. .Attribui.tes of Negation, .,.,.~ ~Ii •• '." 'po ~.~ ' ••••••• """,~~" '.' ••••••• ,~" .".'.' ••••••• ' •••• ,.,... 9,2

,2,3. Affirmation of Istawa forAHAh , ' .. ' ! '.... ••••• 101

24. Affirmation of thle Companionship of Allah and themeaning

ofWhisper .".' '.'.' ~ ~", .. ' '., ' .. ' ' ' ~ ' ' '.'.'. ' ' ' ', ~ '. . 1 1():8

25. Affirmation of Sipeech for Allab (p. JJi') •. , ••.•••....••. '!, •••• ~ ••• '.n.... 1m 1

26. The believers will have the vision of Allah in the Hereafter. 11'9

27. Some General Remarks about the Verses ton Attributes: ~ .. ,.... 122

.28 .Dle.scripltion of the Attributes. of' Allah ITo,m Sunnah " ",... . 126

,29. AtTnma,Don ofthte Foot and the Step for Allah (J,o..,y; ) ,.,", .• ,..... 115

30. Some Names and ,Attribu.tes of AUih approved from Sunnah. 14l

5

3,1. Aldus Sunnah wal Jama 'alJ tare moderate among all sects of

3,2. Risin,g; of A.uih over the Throne, does not negate His having

being with. creatures "'" ., ,.,~ .. ' ,~ "~I'" + ,.,., •• ,. 0.· ••••.• o,~

15:5

31. To 'have faith in theAttributes which Allah qualified for

34. To have faith in that which has been stated by the Prophet ~

(~ J ~ oIJlI) and willtake place after death .' .. ' " .., 16,3

35,. Description of'theDay ofResurrection and what: 'will happen

there ~ iI o!! •• ' ... ,.,41.1 .. 1 •• '. _ ..... Ii> .,.,,1 110 ••• ,., .. Ii iI. "'·Ii'.' III III.' "" 1i.!I ."t •• '.,. i'1!!!i'1!!'~"" ~ .. iI .... ,.,1111.-;1 '. Ii ... iii.' .'.,'11 ti' 101., •• ill." It" "'., 16;6

3,6. Description of Haud; SiroQt~ Intercessions etc, , ,.' '...... . 172

3,7" Belief in Qadar (Divine Decree); ,.,.,...... 18;0

38~ Definition of lman (Faith) and its conditions ..,.·.,n •.••• ~ •••. ~ "190

39,. The views of Ahlus' .Sunnah towards the Sahaba (Companions

of the Prophet a, J ~..u, ~J , ~~ , ", " .,., ; .,.. 1'96

40.. Ahlu$ Sunnah love tbe members of'the familY of the Prophet

(~ j"~ ,4IJ~ ~) ..... ii •• i· ••• i, ••• O •••.••••• iO".·' •••••••••••• , •••••••••• ' ••••• i.i.i .. i .. i·.i i i •••• ' •••• ~ ••••••• ;.,,; ••••• i·' 203

41. Sahaba are the best ones of this Ummah .... ,.......................... 2:08

42. Ahlu! Sun~na,h believe in Karama: of Aulipa ! •• "! ••••• iO ••• ;O' ...... ~. 2.1 I

4:3. Ahlus Sunnah follow the Sunnah of the Prophet (~I s .~ .J] ~) 214

44,. Ahlus-Sutmah follow the basic principles of Shari 'ah. ... ..... 217

6

P'ublisbers, Note:

Among the very few', whom, the wodd has ever produced as, a man of high calibre, status and quality" Sheikh .. ul .. Islam Ibn Taimiyah was one of them. His exalted personality and dignified status as an Islamic scholeris beyond auy introduction. Many great scholars of our times appear 'to be his gleeners in knowledge. He has contributed a lot 'to almost, ell branches and. faculties of Islamic leaming.

His thoughts; 'Views andjudgements have wide:ly affected the different aspects, of Islamic life,

Sheikh-ul-Islam had a firm grasp over the concepts ,and beliefs, of different Islamic sects as well as of Christianity. In his works, he bas taken a serious notice of aU these beliefs and purged out of these the correct and perfect Fa,ith and teachings of Islam"

Sheikh-ul .. Islam's book Al-Aqeedat Al-Wasitiyah' deals, with the perfect and undenied Islamic Faith and Creed of the As .. Sa/afoAs ... Sa'lih (Pious Predecessors) particularly in. regards to Allah ~ s Names and Attributes, with solid arguments in brief words and terminolgies.

The 'book is, hi.ghly appreciated by the: scholars for its brevity as well as comprehensiveness; and for its contents produced perfectly in line with the Qur"an and Sunnah in an appeeling and manifestmanner,

Various expositions ofthis book have come' into existence but the one by Allamah Khalil Harms stands out of them.He has explained it in a concise and beautiful 'way al,Dog wi,th the clear explanation ofth.e words and their import. Commenting on the book, Sheikh: AbdurRazzaq Afifi states: Out of the severalexplanations fJfAl~Aqe'edah AlWasitia, this one is the most exquisite in style, clear-cut in interpretation and comprehensive in composition. .

Dar ... us .. Salam Publications has been, publishing the Qur'sn, Ahadith; their expositions and. other Is lamic literature in Arabic, English and different other languages in line with its determination to communicate the Islamic world with pure and perfect Islamic Faith,

7

and acquaint it witk the teachings, o,ftbe Qur'an and Sunnah.

Its main objective is to transmit the correct andbeneflcent rulings of the pure religion contained in tb,e Qur'an and AIz'adith to the leamedas weUas commoners

Under this programme we are enjoying an extreme pleasure to produce this precious work into English with lucid and eloquent

translation. -

Thebook lot rendered into En,IUsh earlier bytbe Islamic research Dept of Jamia Salafia, Banaras (India). But the translation contained some shortcomiegsand many other defects ..

We acknowledge our deeply heartfelt gratitudeto the authorities of Jamia Salafia B,m.as and especially, Dr. Muqtada Hassan Azhari, who have given us leave to re:produce the expurgated edition of the

b k . h ad- di '.'. ~ , . '00' ' '- ., ')- . d " 1- _ (Joe 'Wit - '.'" - ,-tlom" ,altteratlons 1:-- . transpositIon as rea isec essentia

to bring the book to the standard of scholarship after its thorough investigation and. research.

UwtQuld not be out of place to mention herethat our resesrch committee has devloted more orr less ten months, to bring out the book up to the mark, We feel pleasure in expressing ourheartfelt tbanksto the brothers of the 'committee who have exerted their best endeavours to present the: 'book in high esteem of the readers, especially Muhanunad T'abir As-Salafi w:blJ is an au.thentic scholar and an

-- - -- -

aoth,o.rity over the Islamic Faith, The publication !of~hi.s edition ofth.e

book owes to his, sincere efforts, hard labour and sacrifices of his invaluable time,

We pray to AUihto,bless them with the beslability in the faculty of research and scholarship,

Abdul MaRk Mujahid General Mana,ger Dar-us-Salam Publicatlons

SHEIIKB-UL ... ISLAM IMAM IBNTAlMI,YAH

-. A BRJEFBIOGRAP'DY

Imam . Ibn Taim.iyah's full name is Taqi ud- Din Ahmad bin "Abdul ... Halim. He was born in Hanan, 101122 January, 1263 AD (10 Rabi AI .. Awwal, 661 AH); His family 'had long: been renowned for its learning. His father 'Abdul-Halim, uncle: Fakhrud-Din and grandfather Majd. ud-Din were great scholars, of'Hanbalite school IOf jurisprudence' 'and the authors: of many books, His family members were forced to. leave their native place in 12,69 AD before 'the apprQach of the Mongols and till take refuse in Damascus, At that time, Ibn Taimiyah was seven y1ears old. His, father 40 Abdnl-Halim was appointed as Professor andHead ofthe Sukkariyah Madrasah, Endowed with a penetrating intellect and a wonderful memory, Ibn Taimiyah studied, at an early stage, aU the disciplines of jurisprudences, A.hiadith of the Prophet ~J ~ ~I ,;...~, commentaries of tbe IQur'ln, mathematics and phUosophy, and in each he was far ahead of his contemporaries. Among his teachers, W8:S Shams udDin Al-Maqdisi, first HanbahChief Justice of Syria following the reform of the judiciary by Baibars. The number of Ibn Taimiyah's teachers exceeds two hundred. Ibn, Tairniyaawasbarely seventeen, when Qadi Al .. Maqdisi euthorized him tOI issue Fatwa (legal verdict), Qadi remembered with pride that it was he who had first permitted an intelligent . and teamed man like Ibn Taimiyah to give Fatwa. At the same age, he: started delivering lectures. When he was thirty, he' was. offered the office of Chief JUStiCIC, but refused, as he could not persuade himself'to follow the: limitations imposed by the authorities.

Imam Ibn Taimiyah's education was essentially that of a Hanbali tbeologian. and Jurisconsult But to his knowledge of early and classical Hanbalisrn, he addednot only that ofthe other schools of jurisprudence but also that of heresiographical literature, in particular of philosophy and Sufism. He bad an extensive knowledge of Qur'an, Sunnan. 'Greek philosopby, Islamic history,

and religious books of others" M,tS evident from 'the variety of (be ' books he wrote. Though be preferred the Hanbali school of jurisprudence, he was never biased in favour of it. In his writings, be frequently quoted the opinions of all four of the well-known schools of Jurisprudence, even others. In a number of matters, be himself held opinions different from those of the four schools, In. fact, he was' an original thinker (M,ujtahfd) wbomerely drew upon

thewisdom oftthe four established schools.

In all his reformative efforts, Ibn Taimiyah accepted the Qur"an, and the Sunnah (tradiU,olls of the; Prophet rJ- J ~, oI.JU ,~) as the basic criteria. In matters where there w,as no clear guidance from '~be Qur'iin and the Sunnah; he never hesitated to venture into rational thought and took the path of Ijtihad or creative originality and initiative.

The thirt-eenth and fourteen-th centuries AD have a distinguished place in Islamic history. Ibn AI-Atheer deseribedthe political and military conditions prevailing in the MusHmworld during Ibn Taimiyah's lifetime in the following words:

"Islam and Muslims had during that period been afflicted by such disasters 'that no other nation had experienced. One such affliction was tbe Jnvasien byfue Tatar. They carne from th,e east and inflicted overwhelming damages, Another was: the onset ofthe Frankish people (the Crusaders) from the West to Mesopotamia and Egypt,t they occupieditsports, and nearly subjected all of Egypt to, their rule, bad it not been from Allah's Mercy and victory over them. B,ut another affliction 'was that the Muslims themselves had been divided, and their swords lifted up' against their fellows. :

"ln addition to such horrid conditions facin,g the' Muslims on the political ,and military :&ont, [slam, 81 practiced and preached b,y P,J'\ophet Muhammad rl-'J ~ ~I ~ and As-Salof. 'AsSalih (the: righteous predecessors ) was, being seriously challenged by various deviant sects. The Sufi· movement

10

which was sprearheaded 'by the teachings, of Al .. Ghaz81U had won over many converts and was exercising a firm hold on the intellect and patterns of thought of many people. Aleog with this, Al .. Ash 'ari system of creed had been widely accepted by the majority of fhe scholaes of Ibn Taimiyah's day. Al-Ash 'Q,r;isystem' ofdoctrine wasa mixture of the S'alafi methodology which is based on revelatioacentered theology and the Mu 'tazilah methodology 'which is based on ,3, rationalist thought system. Taqleed was practiced widely, Even thoaehin formation 0'- n th .... n."'e'~' r:;"q-':-' Ahadid: etc

_ ._' , __ .L. _ !~_l_' __ ' __ e". ,_, _it __ ' __ I_~I~ __ ,_. ', ... _~., _' ~ ~ .. 1'1'11 C I;!, _' Ir', ' , .1' _" .,._ ,"JI ',. !LJ'.h!~,

was abundantly available" only a hand:ml IOC scholars and ordinary people took UPI the task of investigating the sources of the knowledge and its vehicle. Most people blindly accepted tbeteaching of their Sheikh! or Imam without questioning or investigattng the sources fr-om where the knowledge: had come. u

Imam Ibn T'aimliyah's stru211es and perseeutiens

Ibn Taimiyah's life was not confined to the -world of boots and words, Whenever circumstances demanded, he took part in political and public ,affa,irs too, dis~inautshin8 himself'not only throu,lb his writings and speeches but also 'with the sword-as a brave warrior,

Partlelpatten in ,Jihad

In. .. ~ 300, the Mon:gols undertheir king Ghazan" invaded Syria and defeated the Sultan's amy. Ibn. 'T;smmiyah., bytiIistime well .. known, flung himself into the stream. of affairs, whil.e the religious divines and saints were leaving Damascus to take: refuge in Egypt When the Mongol theeat arcse fo~ a second time, Ibn Taimiyah exhorted people to Ji'h~ad and encouraged them tOI confront the M,o~gols botdly. He 'to)lWed the citiesvealled the people to a holy war land fired ,the,m wilbzeal. After 8. pitched battle at Shaqhab in whleh [ibn Taimiyah fought bravely, the Syrian-Egyptian army won a. glorious victory that mmedthe tide against the Mongols, 'This victory, which wm,; to a great extent due~o Ibn Taimiy,ah's efforts. and

il

commitment, stopped the Mongols advance.

Apart from the 'battle of ShaqhaD, he took part in some other expeditions with the Mamlnk authorities, and also undertook a few expeditions without them.

Opposition orl rival Uta", a:

Because of his brilliant performance on the battlefield and his radical thinking, Ibn Taimiysh's fame spread throughout the realm, ,LDd he became a highly distinguished celebrity, This made a 'number of jurists jealous, Ibn Kathir has pointed out this fact, slaying that: 'A. group of jurisprudents were jealous of Ibn Taimiyah, as the people paid heed to him. To enjoin good and forbid evil was his vocation, and because of Ib.is he became very popular among the people. His foUowers were countless .. His relm,gious zeal, learning and actions made them jealous ofhim; For the complaint of rival Ulama, he was, imprisoned several times.

His last imprisonment began on 13 July, l326, and lasted untilhis death. His opponents dug up an old Fatwa; related to tomb visits, given - by him some seventeen years before, which could be provocatively mterpreted, In his treatise (lID the subject (Risldah Ziyarah Al .. Quhur) Ibn Taimiyah had questioned the legality of visiting tombs" even the tomb IOf the Prophet (r-- J ~ -dl111 ~). His opponents distorted the sense and context of this Fatwa to make it objectionable in the eyes of the public and the Sultan. A. great dispute arose and Ibn Taimiyah was imprisoned in the citadel of Damascus "lolng with some ,of his. pupils inc')udin,8 fun Al-Qaiyim,

WbUe in prison, Ibn Taimiyah spentall his time teaching and wnting, Many of his, works were produced in this period. In 1328" he was ~rived of a1l1 means ofwritinghis pen and papers. were taken ,away,.

But this did not stop him from writing; he: wr-o·te many letters and booklets with coal. . He never complained to :anybodyabout his persecution. Only when aU reading and wri.tin,g materials. were takJen away fremhim, did he: say: "Now they really have put me into

,

prison. t He' breathed his last: on 26 September, 1328 A2,o Dhui . Qa'dah 728 AH)having endured harsh conditions.for five months. The whole country mourned. Schools, shopsvhotels and markets were closed to mark his death. His burial W'3S anended by the peat numbers of Damascens; ~ye:wjtnesses confirm, that, excepting some in~aHds,all mmed out for hisfuneral prayer, both those who had been for him, and those against. This is a clear testimony of his place among thepeople, of their appreciation of his sacrifices for public purposes and just cause. Including the two years and three 'months of his, last imprisonment" Ibn Taimiyah spent about fi ve years in different prisons.

A ;great reforDler

In the Islamic perspective;" 'reform' is understood quite differently than in Christienterminology, In l:slam;~reform'~means purification of 'the original Islamic teachings, and the removal of un- Islamic new practices (B'id'~at) and misconceptions. In this sense of the word, Ibn. Taimiyah was a great reformer,

The main aStpeets.f his reforms

The Most i'mportan't elements of Jbn Taimiyah's reforms were: (a) to brio,g about a revolution against un-Islamic practices (Bid 'at) that had crept into Islam and to emphasize the concept of Tauhid with all its implications; (b) a return to the fundamental priorities of Islam and its origmal spirit, instead of disputing over secondary and nonfnndamental problems.

A'tiatck Oft pUosop.hy andlogje

Another target: of Ibn Taimiyah's criticism was Greek philosophy and logic. He: knew that unless the crippling falsehood ofGreek philosophy was removed, the peoplewould not be able to gra'sp the Divine truth of Islam. He studied critically all the great Muslim philosophers and their works. in this regard, and then he opposed it extremely.

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R~j ection of SufISm and d,eniers ,0" Stja,'

He abhored the Sufi ideas ofpantbeism~. gnosticism, and detenninistic view of total religious resignation. According to him the implication of these ideas upon the Muslim. community were devastating, because they led to political apathy, religious misconceptions, and withdmwal from an active community litfe. A major portion of his inteUecrual energies was spent refuting the doctrine of the' Sufis,.

The Shi 'ah were also subjected to harsh criticism by Ibn Taimiyah because of the many flaws, in their doctrines and beliefs; He strongly denounced their falsi.tic:a.tion of th.e historical facts and forging of the: Sunnah to support their own political views,

Ibn Taimiyah also attacked Al-Jahmiyab and Al-Jabariyah ~ the determinists -. who denied the human belng's responsibility for any of his actions, He also denounced Al-Mu'tazilah and AlQadariyah _, the' rationalists _....... who held human free will as the basis; of human action. He also did doctrinal battle wi.tb the followers of Abul-Hasan Al-Ash'ari on various issues including determinism/free will, the Names and Attributes of Allah ~~ , and other issues of the Islamic creed ..

As a result 0'£ his confrontation wiill the Sufis and 'die scholasticists, be made . many enemies among them. Many of their leaders who exercised political clout used it against him" and asa result, he was once exiled in Alexandria and imprisoned on three differentoecasiens.

Ibn Tamiyah gave himself relentlessly to pointing the way tothe knowledge which" fun his own words, means: "The Prophet (~ 4II,~ rl- ,) has shown the fundamentals and applications of religion, its intent as well as its expression, its (intellectual) knowledge and its action, This factis the foundation of all fundamental knowledge and benef; and be' who 'most adheres to this foundation is most: 'worthy of the truth _. both, to know it and to do It. n

Metltod or tea,chin:l:

Ibn Taimiyah's method of teaching was both elegant and striking, replete with authentic references" strengthened with rational arguments, and 'evidence from the Ahadui: ~ For a lecture on ,any sulbj,e,et, he 'wo,uid, refer to verses of the Qur'in and discuss 'their meanings with C[10SS references from the Qur':in. He would also note evidence from Ahadith of the Prophet ( rL-, ~. ~1' j-) and check their authenticity, He would then expound the relevant opinions of tbe four schools of jurisprudence and of ~)ither famous experts in jurisprudence, Having discussed the matter fully in this way, 'the problem and its: solution would. 'become clear in the minds, of'his listeners. Ibn Taimiyah had a prodigiously good memory which helped him overwhelm hisadversaries in polemic,

S,lyIe of writing

His style of writin,g is clear and elegant. His writings are so richly steeped in references to the Qur"an,. to Ahadith"tiD the sayings of the Companions and their followers, and to opinions of other experts in jurisprudence" that any MusUm reader must feel that he is living in theblessed age, From the Utefai point of view' too', his writings have great merit, Because of their clear expression and choice of id.:i,o:m, even his technicalworks seem tLO be literary ones.

Hls disciples

hnam Ibn Taumyah's. disciples spread from Syria to Egypt and Cair-o to Alexandria .. Some of them scattered. to 'v'ery' fae-off'places. They preached and dev1elo'ped his inteUectual heritage, and shared their master's persecutions. One of the 'most famous of them is Imam Ibn Qaiyim al-Jawziyah ~14P.) (d. 13,sO), a great writer in his own right He so mingled hispemonality wi.th.tbat of his teacher 'that we find in his books echoes, of Ibn Taimiyah":s,tbought. Among other distinguished diseiples were Ibn 'Abdul-Hadi ~d.(343), who died ,at the age offorty but left valuableworlcs.He wrotea biography ofbis master, Al:",fUq,ud Al-Dwriyah; Ibn Kathir (d. I J7.3), the famous historian ;and

15

commentator of the Qur'an, whose book Al~Bldayah wan~NiMyahl contains a detailed biographyofhis teacher; H'afizDhahabi (d.J348.l, the great IsLamic· 'historian of traditions; A~-Mizzi (d.1341), aDO'tber expert on traditions; Muhammad, bin Muflih [d, 131(2), writer of'many books; Abu Hafs AJj, .. ,Bazzar (d. 1349), the authorof a bio,graphy of Ibn Taimiyah; Ibn Al-,Wardi (d.1348J, expert in litemture, grammar and some other branehes ofleaming; and Qadi Ibn Fadl-ullah (dJ34'9), a famous writer,

Impact of Ibn 'T,aimiyah throug:h the ages

Ibn Taimiyah created a climate of revolutienary thinking: both thfough his ideas and his reformist endeavours whose impact W;lS fell not only in his own time but ever since, In his lifetime people were divided either intothose wbuw,ere strong opponents or strong supporters fuUy in agreement with him, or uncommitted, those who agreed with some views and disagreed with others. Ibn Taimiyah left behind a Iarge number of'books and disciplines, His opponents soon sank into anonymity, while the value of and appreciation for his works bas increased,

10 his own lifetime, Ibn T'aimiy;ah' s fame and influence extended beyond the boundaries of Egypt and S'yri,a. When he was imprisoned for the last time in the citadel of Damascus, many letters came from the: inhabitants of'Beghdad protesting against his, arrest and demanding his. release. When he died" funeral prayers in absentia were: performed even as far as China .

. .

Almost all historians have recognized his deep impact on the most prominent reformer of eighteenth century, 8heildt Muhammad bin

c'AJbdul-Wahbab (d. 1792). .

A brief blo'irapby of Dr, Mubam'mad Khalil Harras Dr, Muhammad. Khalil Harras was a great SalajiAtJlim and research scholar. He was: born in 1916 AD' at Tanta in the Wiest em region of the Arab Republic of Egypt. He: was educated in Al-Azhar University and received the doctorate degree inIslamic subjects from it.

On completion of his studies, hewas appointed as a professor in the Faculty of Islamic Fundamentals, ofAl-Azhar University.

Then he was selected by the Government of Saudi Arabia to serve in Jmam Muhammad, bin Saud Islamic Unive!si,tyat Riyadh for some years. He was. again selected as, the Head of the: Department of Islamic Creed of Ummel-Oura University in Makkah Al-Mukarramah,

He then returned hack to Egypt and was appointed as First Deputy Chief of "Ansaar As-Sunnah Organization' audthenChiefofthat Salafl Organization

In 1973, be along with Dr. Abdul Fattah Salaamah founded "lslamie D'awah C01IlD"Dttee'" in the western region of Egypt and was appointed its firs;t 'President.

He breathed his last in 197 S at thea:ge of abcut60 years,

He was a fmn Salafi scholar, much strong in expressing the wth, argumentation and exposition, He dedicated all hils life in preaching and propagating the true Islamic faith and creed ..

His works andc'ompilations aretoomany, out of which some best ones are as fOil low:

1. Research and editing on the bookAl~MugA'nifor[bn Qudama, 2.RJeserach and compilation of the book At- Ta1Jhid for Ibn Khuzaimah. 1 . Ai-Amwal forAbiUbaid Al-Qasim bin Salam.

4 .. Al-Khasaais Al-Ksbra for As-Syooti.

S .. A~ .. Seerah An~Nabawiyah for Ibn Hisham, 6. Shlarh AI-Qaseieilltl.h An-Nooniyah (2Vols. ).,

1. Ibn Taimiyah ,and his. critisize on philosophers, 8. Sharh AI-Aqeedat-U-Wasitiyah, etc,

M!es'senger (~'j ~ YJ\ u-=t-n) that he should adopt endurance at ,tbe behest of Allah and bear with the tortures he is, receiving from his community. With this command He is stating that he is under the care and protection of Allah,

In, the second verse, AUih is informing that when 'the communi.ty of Noah (,)l.JI'~) rejected him and, for this act it became necessary' 'that this community be doomed and hence it was overtaken by the deluge, then Noah put himself and his companions in such a boat which was built of big planks, and nails. In Arabic.fhe word Dusur is plural of Dis'aarwhich means, nails and which are used tOI fix the planks, That boat sailed before. Allih under His 'walch.

In the third verse, ,Allah has addressed HisProphet Moses (r,'j...JI~) that He directed His love towards him, in other words, Allah Himself loves Moses and made; him beloved in the eyes, ofthe people also. He got him brougbt up underHis 'Own Eyes and trained him in such a way that he could be prepared to conveythe Message of AUihto the Pharoah and his communit;y.

Meaning 0:1 Bismillith

• 1iI"11 ~ .. ~CI." ,-, '&1 ..:w, y -- J' ~ ,- +

~.

In the Name of .AIlAh, the' Most Benefice.lt, the Most Merei:f.1 There is a controversy among ~he Ulama regarding BismUlah as to whether this, i.B an initial verse of each Surah' of the Qur"itn or an :independent verse on its OIWD, which has, been stated to mark the intermediate distances between the Surah, and for blessing. The second opinion is preferred.

Tbe Ulama ar,e agreed that .B'ism.i:ltah is a p'an of the verse of S,u,rah An-Naml (The Ant) and likewise they ar-e agreed that BtsmUl"h, has been left out in the beginning of'surah At ... Touba (The Repentance) for, this and the Surah Al-Anfal (The Spoils ofWar) occurring prior to it~ are both like one continuous Surah.

The Arabic letter Baa in Bismillah stands for seeking help' .. FrOIn a. syntactical poi.n.t of view it. relates to a noun or verb dropped by aphasia. The Qur'tAn contains: examples of its: relationship wi.th both verb and noun. The example of verb is lqra bism-e-rabbika r-~t}1 ~) (Read: "In the Name of your Lord ... "jand the example: of noun is Bismillah-e-majreha u ~.d.l1 r-"!' (In the Name of AUah will be its moving course),

It is better to regard the word 'with which Bismillah is rela_~ed :IS occurring later, for the Name of Allah deserves priority. By giving priority to the preposition and tbe word governed by the preposition it is evident that the Name' of Allah is particularly meant for blessing.

A noun (A I-Ism) ill the Arabic language is defined as a word formed to make a sense definitive: or distinct. Thisword has either been derived from Simatun which means a symbol,or from Sumoo which

means height The second s,tatemlent is preferred .. The letter Hamza occurs in it for providing conjunction. Ism and Musamma are not f:be same for Ism stands for that word which signifies and MU3'amma is that sense which has been signified. Likewise Ism and Tasmiya arenot the same for Tasmiya is the verb of Musamma.

The word 'AUih' bas either been derived from Uloohiat which means worshipor from Aaleh!an which means amazement. The first statement is eorrectand Ilahmean:s that which is worshipped ..

Ra,hmanand R'ah:eema.re from amongst the elegant Names of AIUib. Thiey show that .AIIAh. has the attribute related to His Self. It is not correct to say that Rahmah is meant in its, implied sense: such as gratitude etc"

Ibn Al-Qaiyim writes that the word Rahma» denotes that attribute of Allah which exists along wi.lh His Self and. Raheem denotes that tbe attribute is related to tba.t Selfwhich has been therecipient of Rahmah.

Ibn 'Abbas reports. that both these names comprise gentleness and softness. The: word Rahman' is an attribute (If AUah and so it isHis Name.

AUprais'e is [or AUib Whol statHis Messe.gerwith guidance ,and True Religion, 5iG as to give it s:up,emacyover'aB ,oiber religiQID,s., AIRd Allilt is enou'gb IS I wi,tness.

Itis narrated that the Prophet, ~" .~ otm J..P said:

~I"A statement that does not begin with jnaise of , Al lAb. and blessing upon me, remains deficient and bereft of blessiags," (Abu Dau~! 1311:84)

The same has: been narrated about Bismillak also. That is the: reason why the present author has tried to' followboth A.hadith and bas mentioned both B,is,mtllah and Al-Hamdu lUla,/t

Hamd means: praising orally a grace regardless of being benefited by it, be it a, favour or anything else, such as a statement tha,t 'I did Hamd of a certain person in connection with theprize he had been, aW;ilrded or for hils feat of boldness,' Shskr (thankin.s;) is that praise wbich is done orally or emotionally or by any other orlan o:fthe body in lieu of some favour ~ This shows that the word. Ha,!,d is commonly used in one situation, and. the Shukr in another situation ..

Describing the: mutual differencebetween Hama and Madh (praise) Ibn Al .. Qaiyim 'wriliies that HlJ!md denotes statiog qualities with. Jove

-- and respect; and Madh denotes only declaration of the quality" tit does not necessarily imply love and respect. 'That is whyilie connotation of Hamd is of at special nature and that ofMadh a general,

.2.1

In the word. _AJ .. Hamdu; the prefix AI' bas been us:edfor comprehensiveness, meaning that it includes all forms of Hamd.

\ - --

Some "people have described it as a generic noun and have

maintained that perfect Hamd is affirmed only for Allah. This word shows ~t A.11ill has all the AUr,ibutes ofperfectlon and beau.ty~

Lexicolcgically the word Rasool (Messenger) means a person who bas been sent with a message. In the technical terms of the Sh'aritah. Rasool is that free manto whom Al1ih':srcvelatiorns, come and he is commanded toconvey them to others, If he isnot commanded to convey to others he is called s' Nabi. Thus, every Rasool is a Na:bt but every Nabii:s not a Rasoo,J,(Prophet). Theword

Rasool signifieshere the personality of Muhammad (~L.w J~' .u!~. Jl..'). The meaning of Hiddyah' is, to describe, and to' guide. The Qur";an

8a:y:8':

"And as for' Thamud, W>f! showed and made clear to themthe Path of Truth (Islamic Monotheism) throQgb our Messenger (i.e, showed them the way of success)" but they prefened

blindness to guidance." (V" 41::'1) - -

In this Qur' Allie verse HiddYll,hmeans to guide. This meaning of Hidayal; is common for aU. It is in this sense that the Qur'in and Prophet .~)i ~ dJl,~ are called Haadi (the guide),

R~ddyah also means favour and reveladon, In this sense it is specially used for those whom. Allih gives,Hldayah. Here it means an the truejnformation, right faith, profitable knowledge and- good deeds which were brought by the Prophet FJ ~ ,~I ~ •

The word Deen has several meanings su.ch as judgement" as has occurred :in the Qur"in (the Owu!ef of the naY' of Judgemem); it also means modesty and obedience, The Arabi,c; phrase DaQ'R,a ,lahu means submission and meekness,

Deren here means all commandments and laws which weresent to

the Prophet ~J ~ ."JJ\ ~ by Allah, whether fhey are related to belief, statement, or deed. The word Haqmems that which is proved and is real; its antonym. is Baatil which means a thing: which bas no reality.

It has been stated in a Qur"lnic verse that AUihwUl make Islam dOmiinant over aU other religionsthrough Te'ISORS and arguments .. The sentence mentioned in the: pas:sage quoted above means that all the Attributes, denoting perfection are proved for Allsh in the hi,ghest degree, Allah is praisedon accountofthose favours, which

H - ha b ~.:!tic,-·~-ed upon m ... nkind an,-d-·-·:·h-,i[c'-:bare beyond our

.e . as e~ _OW___ _ _ WlAUll _ - w__ __ _ '_- __

comprehension. His greatest favour is that He sent Muhammad (~ ~., .~ L1J~) wi.th the real religionand madeis dominant over' other religions on rational grounds, To bear witne-ss in favour of AUah means that He helped His Messeoger with His. assistance, m~racles and various evidences ..

Meaning, ef ,Shahad"h

I: bear witness, that there is no tr,g,e 'God exee'it: A1lih. He is ,IID~fJe :8lod has no partners., AJnd I bear wlmessthat 'Mu.ham!mad (~J ~, dI'l ~) is His slave aRd Messenger. Ma.y A.lllh favour him" his family and h.is compan.ions witb an abundance: of , Sa III tim.

Bearing witness means to explain :8 thing by having a knowledge 'of it and having, a 'belief reg,ard'i:n;fI; its being correct and evident,. A,

witness is reUable only when be has the qualification of affirmation and conviction, and his heart supports the tongue. Siaee the hypocrites bore witness witb the tongue, Allah decreed themas liars .

.Ld Udha illa A.l,ah: (There is no God to be worshipped except AUab) j,g that sentence of Tauhid (Oneness of Allah) about which an Messengers ofAUah are unanimous. This is. the sum and substance of theirmission and Messeagership. EveryMlessenger began his mission with this sentence. The Prophet (~J ~. ~I ~' ) said:

'I -I·}.... " .. "'" "','...... • ~' ~.. , t· t

"'-=... -,~",:, .. W ':'LA;jclt~~·I~tt-""~.::-:~," ··II'!~t -11t=t,J ~; ... , . ., .~~' '~1' jl .. ,:

I~---';; .;r- .1- -I,' ~.?I~ ~r ".wI -I~ ,- .~J :yjJ;i~, ~u]1 j!1.i 1 W ~~i'I'

K ;t;:, ~ All, , ~:: r+!1..:.>,' .. ,tf,l~ ('1.'1,' '~,+,II"',., ~"1· "' .• ~,"'.Ii"':

r...J"" ..r,.. ~ I, .• ~J ,...~!i; I .JA J ...... '"'~:l

~, ,,-- ~

~'I am commanded to fight with those peoplewho do not say .l,a Udha tlla AUd.h." If they say La ilaha tlla Allah, their life: and property 'wiU be safe and then their' affairs will lie with. AUab." (Al-Bukhari, 3/262).,

This sentence negates Divinity of other than AlWt in the beginning

24

and atrulns tbe Godhood of Anah Alone in the last part, The sentence means that there is n.o ream being deserving of worship, and this :sense is reinforced by the phrase that Hie is One and has :00 partners. The ,pbtas,e La ilaha ilia AUdh providesthe basis for it.

By bearing witness in support of the Prophet (~J ~ ~" ~) along with bearing witness for AI,lab, it has been indicated that it is necessary to bear witness for both. One remainspointless withou.t the other. That is the reason why both !have been mentioned together in the .Adh,an (call to pra;y1er) and the: Tashahhud (3 state of Sald.t). Some Ulama have sta,ted in the explanation of the Qur',anic verse Wa raja: 'na [aka dhikrak (And We exalted your fame ... ) that Allah says:

I~'~j:f~ \tl,j11~' ij

""(0 Muhammad) whenever I am mentioned, you, too are mentioned", (Abu Y'Ia, 2/522)

The Kalimah established both. the Attributes ofMessengersbip and servitude of the Prophet (~J' ~ .ill~ ~) for these two are the most important Attributes of a, w'oirshipper of A]]ib. Worship is 'the: rationale and aim 'behind the creation ofjinas and mankind, and die perfection of creation lies in realising this aim in practice. Wben the worshipper goes up higher in servitude, his: status is exalted. By establishing the: attribute of servitude for the Prophet (~d11 ~ rL-.;), those extremists stand ccntradicted whoraise the Prophet ,(~ ~'J ~-" .u.ll) to the position of godhood; such as 'the practice of the misguided Sufi'" The Prophet (~J ,~ .Jj~ ~) has repeatedlywarned:

lJj.!:JJ .. '&1, 1;; : 11~J.ii ~~ ill ~lJ "~:; ~I Lf)l;Jl'~ 9j,i ~ ~j~~1 "You should not deifY me in, the way as the Christians deified the son of Mary. I am only a slave: of Allah and His Messenger", (Al-Bukhari 12/144)

In bearing witness to this, the worshipper admits that Muhammad

25

(rL J ~ ~ u~l_p) is perfect in seIViwde and perfect in the Messen_gersbip of AU8h. This, also states dtath.e occupies, the-hi,ghest pos,mtioll in terms of the perfection. of Attributes in. the entire marikind~ This testimony will be completed only when a sIa~l'e testifies to the ideas transmitted by tb,e Prophet (r'- J ~ 4.iJ1 ~,); when he obeys his commands, and keeps himself dissociated fro:m those things which be has forbidden.

The literal meaning ofSal{j't is, prayer, The meaning of "Sala't on 'the Prophet (~'JI ,~dJ! ~)' is explained by the narrative of Abul ... 'AUa which has been Deported. by Imam Bukhari as:::

"Saldt on IhePif\ophet (rL-'J ,~ .. Jj,1 ~J means Allah praises: him before the' angels."

The meaning, of,Satdt pronounced by the angels is that they pray For pardon for the Messenger of AllAh; and the meaning of Saidt performed by a man is that it is an imploration and invocation.

The word Aal ... e-Rasool means these kinsmen of the Prophet (d11 ,~ ~I~, ' ~).' 'h--- ~ - in te~-d, leted ,A.c, m- - ~,,", ~ep-, dog' , Z' 'akat (obligatory

~J • ' w,o al,e L __ r I -,', I.J,I --' Q!I;.iC __ , " ""-- --- t:il!--- _

. charity) , i.e., people belonging to Banu Hashim and Banu AIMuttalib. Likewise, the wordAa.l may also mean the followers of the Prophet (r-t- J W .J.ll ~). Ashaabmeans all those people who saw the Prophet (r-L..-),~ wI ~) in the state of having become believers in ~he Faith and died. in the state of believing in tbe Faith"

Salaam means asking for security from the evil things. This is one of the Names, of AIHih and, means that He is free from all kinds of defects and drawbacks and is safe and secure, Of, that He will give security to His faithful slaves in. the Hereafter.

Introduetlon of the Saved Sect: auld its Faith

Atte:r HamilaD,d ,Salat, is beinl :announced t,h:I't tb'is treatise will dese,rlbe the beli~rs 0:£ the geRoi - ,eFollowers, 0,' the Ahlus SunJlall; ",al JtJmfl'ah, that is, the saved andt'he successful 'sect (Al-Firq,tIlU,n,Na~j~J'ah Al-Ma"soo,l'iah) to the: Day of Judgement,

Tbe belief is this: To have falUh in AllAh, His aOlels,Hi.s Scrip,tu,re:s" ,His Mess,en:gers, and in being resarreeted .fte', death, and in havilRg a 'g,old II:r bad desitiny~

The word Amma ba 'd is used to indicate the beginning of the main theme. The Prophet (rL ) ~. dlill .;.,) would often use this word in, 'the beginning of his Kh;utbah (sermons) and wridn:gs~

The word ~qe'eda,h means accepting anythingwith the heart and conscience and obeying AUih, ill doing it. Theword conveys the resoluteness of the intention and maturity of thought,

Firqah is used to denote a grOlup of people. The author has qualifi,ed it with salvado'D and assistance owing to the 'fact that one of ' the Ahadith of the P.rophet (~JI ~ .dJ1 ,~) says:

11- .... ~,.ll· ".f "".':.''' ... ~.~ ~i.~-: __ •. ". ~.l!. }~""f ... :... ..•. ':"' .. tj".':.~I ... " 11~"" ... ,· •.. ,~:/.t •... ;~ ... '; .• ( JjJl~."r» ~_II _,.ol '-1:-4. ~ II ':_c'-;,r r ~ ~ U·J~ _' u- ~ ~~I.P' j)J

"One grOUPI from my Ummah will always bold fast to truth :and it - wi]] alw,ays have the assistance of AUih. No one' w;ho dissociated from it will be able to do harm to it up to the: Day of Judgemeet,' (Al-Bukhari, 13l293)

In another Hadith, the Prophet (~., ~ ~\ ~) says::

"This Umm'anwiU get divided into 73 Firq'ah, and except QD,e ,~irqa,h all tb,e others will be destined to He:U. That one Flrq'flh will be such as will fo,ll(Twmy way and the way of mY'

Companions," (At .. Tirmidilii, 113'91) -

In the phrase OfA.hlus Sunnah walJama'ah, Sunna,h, means the way and practice, foUowed by the Prophet (rl-'JI",-;;Ip ,yjl U'"'1,_~) and the Sahaba. The heretical innovation and different creeds had. not: come into being tUI th.en,. The word, Jama ~ah stands for the people who assemble. Here i'tmeans those ,Sahabaand the Tabi 'een (the generation immediately following the Sahabo) who unanimously accepted the truth proved from, the Qur'sn and the Hadith: and lafhered together.

The SixPiUarsi ofF,oith

The six things on which, the author says, it is compulsory to, have faith are regarded as the pillars of the Faith .. UDI~ss one has faithmn these six things in accordancewiih the" Qur"'an, and the Sunn'ah" his Fai.th will not acquire perfection .. If someone denies even eee of these six things or does not believe in it in accordance with the " Qnr';an and the Sunnah, he i.8a Kdfir. All these fhings have 'been " described in tbe Hadith known ,as the Ha:di.th of Jibrael, I,t is mentioned that Jibrael came lathe Prophet ,(~ j ~ ,JJ~ ~) inthe guise of a bedouin land put questions to him IboUlt Islam, .lmdn and Ihsli,rfl. He said in, reply to that:

~ .,_~' _ ,ro_.r:_'~ ,_ _ '' Iii: "_ _,.1, ,, __ '~-. _ _'. _': _. _ ,#., .' _ _ ' -', ,,'~

G:~J~~ ;,i4j~:" ,,:?:,.;J,ll i~~ ~ ;.;li~~)iJ '~')J -~:, ,,~j;J , .. .&~~jI5h

"Imdn means having faith in Allah, angels, heavenly Scriptures" M:essengers of AIUib~ life after death, andgood and bad des,tiny,.u (Muslim 1/25'9)

AI-Malaika is, plural of Mal'ak. This word is derived -from,A.,IUlooka. which means Messengership, By MaJaika is mesnt the

creatures of Allah whom He: has made to inhabit the heavens and has assigned them the affairs, of His, creatures. He has mentioned them in His Book explaining that they do not disobey AUih and follow whatever they aI'e commanded to' do. They continue narr-atiog the glorification of' Allah untiriDg;ly day and night" It is ,eJ1jtoined upon us to have faith in all the Attributes and actions of the angels described in the: Qur'an and the: Hadith, and keep, quiet about such as have not been mentioned, for these: constitute the affairs of the Unseen which are known to us onl.yto the extent Allih aDd His Messenger have told US,.

A/~Lu,tub means those Scrip1tures which AUAh has sent dOIWD from the heaven upon 'His Messengers.From amongst these, we have the knowledge of the Books of Abraham, Torah of Moses, Evangels of Jesus; Psalms ofDavid and the iQur'in. The Qur"an descended as tble last Scrlp1ture and it stands ,IS the protectorand the testifierfor all the earlier Scriptures, In. addition to these books, it is also necessary to have a general faith in the Scriptures of the: other Messengers of AUaJh"

The word Ar ... llwII,' means rhos's people who receive revelations from AllAh.. These revelations contain commandments ,of the Shari fah and the Messengers are commanded to preach them, It is necessary for us' to have specific faith in the 25 Rasool mentioned byAllah in the Qur',an.,A poet: has collected the names in averse,

1,} .. t I~;:.. . G.:.!.li. "~""'1' Jl!jl-] -~ I ... t-;.. ... - e- -I ... _ }I." t h~ J • .• ~]

~ , __ J.' -' - 'lot ,.~ .. < ' JI.:J' """J ' C'IooP ~ _-_:,!Oi.., ,!:I-dil . '_'J~

-; ;, ;' l .~'. ~. - . ~-. ~'.,' '7 - - ,- T-~ iIip'- ;y:, ::-.

"Eighteen have been mentioned in the Qur' anile verse of "Tllka Hujjatuna; the remaining seven are Idris, Hud, Shu'aib, Saleh, Dhul-Kifl, Adam, and Muhammad I(~ J ~ .JJII ~ )".

In. addition tOI these Rasool and Nabi, we mast have a general faith in other Prophets also, that, we do not have to wrangle about the faith in their Prophethood and Messengership, their names and their numbers, for AU8h Alone bas this knowledge, He has said .. :

~ t. ~ .. J&.."' .. ,,,,_" ,p ~:~ p,,-. "" J'''''''''~. I~ _ ..... & .~ ...... .. ""0::; ~ ~ .•.. -. ~ . .". ~ ...

,.._,;;, .. - ...... ",, . .J"<ooIo"i'~" : ... , , - ~';'''-'''''JI~ .,.

_. t" I , . .. ~:.J.J. I!M'IW',; "p. .. ..JJ

"And Messengers We have mentioned tOi yon before, and M,essengers, We have not mendoned to you,"" (Surah An,NiN,a', 4:164)

It is necessary to have this Faith in connection with these Messengers that they did convey the message to mankind which Allah had commanded them to do; and explained them in a manne', that none remains in any doubt And that they are free from flaws of character like falsehood, betrayals, hidin;g knowledge and ignorance. The most superior among these are: Muhammad, Abraham, Moses, Jesus, and Noah. They have been mentioned in th.efoUowing verse:

w

.J/" ..... "" .. "" .. .". J. ......... ~~I= -!I' .,. /."r '" ... " ..... "" .. , ..... ",,~;o'"'t ...... lt.

~. r.:y~II(J~~~yJ ~1r!:!~;)'.:::u:....,J ~~!~:JII,~ ij~I~!J 'T

"And (remember) when We took from the Prophets their covenant, and mom you (0 Muhammad r1- J' ~ .illl ~ )" and from Ntlh, Ibrahim, Mnsa and 'Iesa-son of Maryam. "

(,Surah Al ... Alrzd,b, 33: 7).

And the second verse is:

, .... ).6'..- ... _ (t;;, .... 1 ............. .8 t;..:,:;::_.'f -, .~""- f ~ -:~ .... ",. ., ~.- ~ t"1 ........... '

I~J"J ~y.l;.:~· .. ~I~-,J: ~ ... e- :0'1, i3~h ~"y,._*~-,G~.¥I ~r--'~~

• It. I· J" ...... '...-'" .,.. " .,,, t •• "'i ~.!oI' .

o4...i I ·"~·"~'·'~,"',Lrjll':-~ ~\~ ... : ... ~ ... !J'~ tJ -~, .... :7"..... O¥,~~

"He (Allab) has ordained for you the same religion (Islam) which He ordained for Nub., and that which W,e have inspired in you (0 Muhammad r1=-'~. Ji ~),and that which We ordained fOI' Ibrahim, Mus:a, 'Iesa saying you should establish, religion (i.e, to do what it orders you to do practically), and make no divisions in it (r-eUgion) (i,e, various sects, in religion).' (Sur.ah Ash-Shura, 4:2:: i 3).

The meaning oftbe 'word Ba'tA is to raise and to give motion, In 'the terminology of Shari 'ah it means to raise the: dead from their graves

30

aliVle on the' D'ay of Judgement :80 that they are judged. Allihwill see him who bas done an iota, of'good and him who has done an iota of bad. We must have faith mBa 'th in the same sense in which Alldb has mentioned in the Qur'an, that is, AUahwill collect all the Ot;llmS that ElM: dissolved and revive them aalin and bring back life in fhem. The philosophers and the Christians; who deny the bodily Ba 'Ith are Kafir~, and those who believe in Ba ~tll but hold that ,Anlah win inspire soul into a body different from, the body of this, world are heretical innovators and corrupt

Al,.Qadllr mesas making ,an appraisal. In,~he termino,1ogy of SIItlri lah it means that Allah bas the knowledge of the quantity and temporality of everything from the beginning of the creation. He created them by His Power and Win and according to His Knowledge, and He recorded them in the Safe Tablet (Al~L,auhAlMcahfuz - the Book of Decrees) before creatin.g them. A Hadith says,:

t; J$,:,,:;$11 : J6 '\\~::S1\AJ : ~)u .. ~s,: ~JWI'·rJilll 'J!1 Ji:.. t;, Jjb

"""''''~ .. '

~''_: :tA

"He first created the peuand commanded 'i.t 'to write. The pen. asked, 'Wha)t should I Mi.te1" AUah said, 'Wri~e out all thatis destined to happen '",

Allah says in the Quean:

"No calamity befalls on. the earth or in' yourselves but is inscribed in the Book of D,ecrees- (Al~Lauh AI-Ma:hfoz), before We: bring it into existence." (Surah Al-Hadid, 57:22).

31

&om the Qur'in and the Sun.all and mamntains that it its not the manifest sensewh.ich is meant, and yet be himself does Rot determine a .sense:, then it is, called Tafweed: It is wrong tosay that X_afweed was the creed of the Sa,taf. It was th!e .Asha fita1z,IJ,]1 of'~ maIer times whoascribed this,thin,B to the Salaf.· The: Salaf did ·1I0·t, do Tafi,veed while trying to fi,nd. OU~ the meaning of something nor did tbey read anytbing whose meaning they did not understand. Ontbe other hand" they understood. the meaning of the passages of the QUf'in and the S:unnah~ and proved these meanings in fav,our of A[~Ah. Albeit, tbey would submit the knowledge of the reaUty and state of these meanings tOI AUIh" When Imam Malik was asked about the state of Istiwaa (establishing, rising) of Allah on the heaven (Throne), he said lst.iwaa is known but its condition is

unknown .

. X.kyee!' means: to have faith ·that the states Qf"th.e ,Attribu'tes ofAllih are such and such, or putting questions about the state of the Attributes of AlIih ..

Ta.theel means 1110 believe' that the Attributes ofAllah are: like the A.tttibutes of the creature. The phrase .Bi ghair takyeef means that A.hl:llS Sunnah d.eny that they have any knowled:le of His conditicn, for Allah Aloneknows the s,mte of'His Self and . Attributes. But this does not mean that they completely deny the states themselves, for iii: is essential for everything that it has a state,

U] A,l-Ashalirah~ (Asbt'arite).: They .ethe followers, (),fAlhul Hasan A~-Asb"ari~ who was Mu'tazUL Then he left E'·tizaa'l and adopted. a.w,a:y between E'·ti1.€J,cli ami .A:h:i:us Sunnah w'aJl-Jama 'ah. In his, last ale, he r-etumed~o the creeds of Ahlus s'urn,fj{Jh and followed Imam Ahmad 'bin Haabal inbis. theories. But some afbis followers still remanined on previous. belief. They ampUfj( the Attributes: of AUah aad have beliet'sireiliar to Al-Mu'rji ~{lh~ 'They are closest to Ahlus Sun'n'an: among aU astrayed sects,

And it forms ps,rt 8:f tbe faitb la, ,A.ih tbat:web'elieve in tb,ose Attrib'urtes with "hleh Allah has qual'Red Himself aDld with wbleh tie Pro,,:b,let ~ J ~ ..JII ~) h.as q'uallfied ADAb. Neltber sbouJ,d alterations be mad,e DO,I' negadoDs, Bur attr:lbuting state of being: Dor' or' likeo,ess to creation. The belief' should l;'atiJ,er'betbat the SeU' of Allihis as He has mentioDed iR tibeverse: "Tbeiye is, .iJt'bing Hke uo.to Him ,.'.,d He is the AU .. Bearer, tbe AB~eer."

Whne explaining the meaning 'of Faith in de~l, the author tells about the Faith of the Ahlus Sun,nail w;al lama 'ah.

Tilhruj means changing, Introducing change in a statement means leaving out the meaning understood by it and. accepting such a meanm!1 which the words may ,iudLcate in it doubtful sense, Of COOlBC, if there is a context tOI justify this sense then one must explaia its possibility,

Til: "'eel means leaving and vacating .. In the present context it means negating the Attributes of Allih and denying: t~em with His Self. The difference between Tahreef'and Xa 'teel 'is that :in the latter cue' that real meaning ,is denied which is proved by the' Qur' an and the Hadith, while in.T,ahreef the explanation of the 'text is done with such meanings that are false and the word does not prove them .. So Ta 'teel includes, Tahreef. Wherever there is Tahreef, Ta 'teel is certainty there:, but the' reverse isnot true. Ifsomeone tries, to pilove the: false: meaning and deniesthel'lealmeaniDgJ he is commi.tting both Tra 'teel and Tahreef If someone denies the Attributes proved

It is a clear Qm" inie verse. This is the code of conduct of 'the A.hlus SUN,nah about negation and affirmation. He has negatedthe existence of - an,ything like Him but has affirmed the Attributes of hearing and seeing for His Self

This shows that the corr-ect creed is not that the A ttributesare completely denied as is the way of the Mu tattilah[l] nor is it to try to co:mpletely prove them as is the 'way of the Mumaththilahl2] • The hue crer d js to make an affirmation of the Attributes without similitudes. In, 'the word KamithUhi the Arabic letter Kaafhas belen, added for empbasis as the: poet says,:

"There is none comparable to Zuhair mnobility."

II.] AI-Mil 'ani/till!: One group of Mu ~trlZilah,

~I AI~Mum'ath"t"!iltlli, Al .. Mushla"6il"., or AI .. Mujass;'mtlll: They are opponent of AJ.,janmtyah in 8'ffbm,8tio,n of Names and Attributes of'AU.ah. They 'benieve that Allah Possesses Hand similiar to the band of creatures, Hearing as hearing of creatures, Signt as sight of creatures etc. Exahed is Allah ftorrtJ thl3!t the wrongdoers say about Him. He is High and Great.

Allihcould.not be measured with His, ereatures . j &J"~'J"J". {" uj.' I~ .,. •. ; ~'I :::~I·j~~"J·'~ c, .. '~. u.;;'J~. ~ ~ :,:;A"i Sli

",:; _1 __ . ;~' _ ';"',.T ~ .' ~ W'J.',.· ~; . WI·, 1111

:: ~~r t~ ~~ • 4~ ,~I~ -.;'~,~ ~~~~'~J 4Jj't,S!'1J ,~aJ d,1, p'l.~ ,~,

~ , _,' " ",;";;# ",,' ~... - tf';....,~ ,

a __ ~'_'" _ ~ I'" • _ I _ 0;. I' ~ ",' . ,. - J. ~ , -' _ ~

.. JI~ 1;~ ~~~. ~'ut~J ,~l ~~.:,. ~ .,~:C'JJ ~, ;; .~'~

The Attributes, with. whieh He bas, ,qualified Himself, tbose Attribu'tes o;f' 'His Self' a,re~ 'o,ot Ide.ol,ed by AII','"s ,S,uIJ"ah WQ" J •• a "ah, nor' do, they commit Tahree/ o:otbe basis of reasoning by different statements, nor diG,they indulge in wrong . Ta~ wei (different interpretatioD of an ob,v.ious meaniog 0:f:8 word) OIf'tbe .N:ames of Allib and ms verses, Blg,r do ·tbey regard His Attrib.tes:as H'ke the Attrii)u'tes of the crea,tures ,BDd nor do th.ey d,ese:ri.be their's,ta.tes. The .re'.so,n is Itbat nothiD'1 iisin the likeness .f ARib" nor' is anydtin:g, eompara.ble ID~r partner ta Rim~ Not <to follow .aDaI~gy from. a.moD:gst His creatures to de.monstrate Uken,ess and eo'mpa:~ability with Him.

The question of the denial of negation is, based on the Faith mentioned above, 'This 'means, 'that when they will have: fai·th in Allah in this sense, then they will neither negate His Attributesnor do Tahreef; neither will they describe the state nor 'win demonstrate likeness,

The word Al~Ma'wQdi ' is the plural of the word Al-Mawd! i ~ _,I.,I.This impli1es those meanings on 'which it is necessary to base statements, The reason is, that at the time of using it the statement carries the same meaning; and it is on that ground that the statement is not separated from these' meanings,

'Allamah Ibn AlaQaiyim (.illli ~ J) states the fOIU.owing regarding 'n,ol committing Il'h:a'ad in the Names of Allah and 'His Attributes:

"Doing Ilhaad in His Names means turning away from thosereal meanings of His Names which areproved for them. In this word the

35

sense of Al-Ma 'll is crucial. The word Lahd is, derived from it which means that cleavage in side the grave which faUs by deviatin.g from tbemiddle. The phrase Mulhid fid-Deen is also derived from it and j,t denotes the: one who deviaies from the Trutb and who introduces such things, in re]'i,gion which hlV'e 'no bearing, OlD it.

Ilhaad in relation to the Names and the Verses of Allah occurs either by their total negation or by denying their meanings and rejecting them altogether, or due to Tahreeffto:m truth or by doing false fa 'weel by deviating from the truth" or it may happen by givin,g some self~coined words to those names just as the Ithaad of the Ahlul-Ittlha'ad.,

The upshot of all this is that the virtuous Sa/a/bad faith in an such things which Allih has stated about His Self in the Qur'an and. in all such things which the Prophet I~l_ .. J ~ dJl J...P) has described. This faith is absolutely free from Tahne~t Ta 'teel, Takye~fan~ .Tamthe,e'i. Their statement on. the Self of AUAh and His AHributes is the same; the statement: about the Attributes is an offshoot of the statement about the Self in which the: statement regarding Self is perfectly observed. 80 when the aim toprovethe Selfis to prove existence and not of ,tbe, state, then the same is true r:egatd:ing the Attribute:s., They interpret this in one of their remarks: 'WlewiU pass them off as exactly as they 'have been handed. down, without Ta 'weel. " 'Those who do not follow this remark suffer from an illusion that they mean to say chat only the word should be read and no controversy should be raised about the meaning, although th'is is a wrong nod,on. Negation of Ta 'weel here aims at the reality ofmeaning, its, essense and its state .. Imam Ahmad says:

"'~Anah sball be qualified only with those Attributes. 'with which He has qualified Himself oir His Messenger has qualified Him, Nothing should be saId beyond the Qur'in and the Hadith"". (A l-Fauiwa, 5126)

Imam Bukhari"s, teacher" No'aim bin Hammld saY1s:

"Whoever described AUSh in the likeness of His creature:" he has committedKufr and if someone denied the Attributes by which Allah, qualified H,imself, then he also has committed Ku/r. The Attributes by whicb AllAh Quali:fied Himself or those that were narrated about Him by His, Prophet (~ .uI~ J..P ~ J), will not be called Tasbbeeh or Tamtheel:"

The reason wby Ahlus Sun'ntlh wal Jama tall do not do Takyeefor Tamtheel is, 'that there is nOI pamllel to the Self of AllAh which deserves His N,ame nor is theriC anything of such :8 greatness wbi'ch equals Him in height. Allih says in Surah Maryam:

-ft:;-,;i,j;5 Ji ,

"Do you kn.ow of any 'who is similar to Him?"

The meaning of His having no likeness is, not that none would be named like His 'Name, for there are many such names that are common between Him and His creatures, This in fact means that when Allah uses these names for His Self their meanings are specific to Him. No one uther 'than, Allah win be a partner to it. Partnership takes place in the total sense of the name and this sense exists only in, mind:; in the extemalcases the meaning is only partial and specific" Us position is, only relative. Iftbe relation is with the Rabb then it. is specific to Him and the slave: will mot be a partner in it. If the re~atioD is with the slave then the meaning is specific to him, AllAh is, DOit a partner to it,

K~fu j means equal and havingsimilar co-status". Allah 's Stra,tement is ,3 witness to its negation:

~r.A /. 'iItl'.J- .•. · ~~' f ~.1':.' "~." '" ' .... ~ .. ',

~Il:t' ==="",'. . It. . -

p, J_

"And there:is Dione coequalor comparable unto Him. U (Sura," Al~lkhlas" 1,1.2:4),

Ni411 means equal and of co-status. Allih says:

.8;.:r='i~1;~,~'A. ~:i~~

"Then do D,ot set, up rivals: unto Allah (inwors,hip) whileyou know (that He Alone has fhe right to be worshipped)," (Surnh Al-Baqaran,,2:22).

'iiNot to foHow aBalog)''' means, that the use of no other such measure is allowed which may imply an analogy made regarding AUib Bind 'that which is the point of analogy, showing equality and similasity.

This analogy is like Tamtheel (Ii)kjeness) which has been defined. by the Ulama OIf the principles of Ffti:qh: as combiningthe derived with the original in theprecept as aJ. whole e.g., combining Nabeedh with aleohol under' the command of interdiction since the reason behind the [command" 'that is, the ques'ti!on of intoxication is common in both, The analogy on the identity of the, offshoot and the root is based on the similarity . But this is not permissible that such a thing should be allowed in the case of AHih in relation. to the creatures.

lnthe teurlino,logy of the logicians:, analogy is like Shamool (inclesion) tllat is to argue in relation to a part from the standpoint of awhole on the ground that this part is a component of that whole along with some other parts, This analogy is based on ilieassumption that the elements forming part of the whoIe: are equal to thewhol~, and therefore what hoIdsttue for ihe whole also holds true for tbeparts.

And this is known ·dmt between Allah, the Revered and the Exalted, and His creature there [exists no comperability in any thing. The highest level of analogy is used for Allah, wllichmeans that in every quality which is proved for the creature andthere~s a possibility that AUah is also quaUfied with it~ then in that quality the Creator is certainly soperillrto tbe creature. And :8. defect from which the creston, is free, from that defect the Crestor is definitely freeinthe first degree,

Similar is the: principle for perfection also .. The aim in this case lis that when twc persons are! compared and one 'Of them baathe quaUty of perfection and the other does not, then the first win be regarded as being more perfect 'Thus. it is: necessary to acceptthis attribute for Allah also so long as the existence of this quality is a perfection and its absence is a defect.

iFor HekDI()Ws. best His OW.D Sel.f 8odtheselve8 of otkers~Wha.t He slays, is: ~h.e~I"uest :aRd tbe' bes,' s:Dld His Me!ISenlerrS aret,rue. Th,ef 1I!lve: been testified IS a.:llinst these ,,'ho ,say' such tb:iBIS :about AUi,h,wbich .bey tb,em:s,elv'0s: do not kDOW~ Tb,at is why AU'. stays:: ''''Gloriti.ed be ,,(nlr Lord", the Lord of' 1l0DO'Ulf a.nd power',! (He is free) ffiODl wb.at 'they attributte Dot. Him! And.peuJoe be Oft the: Mes:sengers! An.d :aU the pra,i.se and tban:ks are to Allih", Lord 01 the 'Aldl.milJ (mankind" jinn:s I:Bd. alltlil:at ,exis,ts) •. " ,(Su,ra/II As~afftll,/37: 110 .. 181) •. He sta.ted. His, Seilf free frolRth.e·things withwhic.h the olpponieo't:s o,f the' M:esse:n:l:e'rs: ,0:( Allah quaUDed 'H:im, and selRt"eace untothie Prnphets sincetbeir s:tatcDiI!e,otswere free luf defec:bl aRd drawbacks, He :al:somenti.au,ed. [Degation aDd amrma.·Uon oftb,e: AUrib.Wfswitb. whi.ch H'e qJUulitfied Hims'elf.

To have faUb in the Attributes of AJlah,menti.,oned in. the Qu.r~:ln Iud theHadi'tlJ~~, ls justified on account of the fact that AUlb is the Best Knower of His Selland all oth.e:.r things. The 'best and.tbe truest thiD;g is that which He says;aod whateverHis Messengers say about Him ills always:. tme, They are innocent oftelling lies about

AllAh, nor do th,ey say anythingwhich is against reality. That j,swJhy it is necessary to have faith in whatever AUih and His Messeagers havle said about the Attributes in a negative or positive fonn .. Such things should. not be left, for believing jn the statements, of those peo:ple wbo falsify AllAh and. ,say such things about Him which, they dig not know ,themselves.

The detail behind it is that a, defect in the failure of a statement to establish its intended meaning occurs because of one or more of the three factors me.nti,on,ed belolw::

1. 'The speaker is himself ign.o:ran!t of what be says.

2.. He does, Dot have the power of eloquence and the required amount of skill to communicate,

3,. He resorts: to lies distortions."and adulteration,

The Qur' an. and the Hadith are in, every sense free from these three things, The statements of AUihand His Messenger (~).y; illl ~) are extremely clear and bright These are in accordance with the reality and the highest example of'trnth, These things have emerged after cuttin.a, off all external relations. They also 'include the' highest admonition and guidance for the creatures.

In this way aU thethreeelements IOf narration and understanding are available in the statements 'Of the Prophet '(rL-J ~ ~I ~),. The Prophet - (rL.)1 ~ ,UJ! ~) has the highest kno,wlledgeof those things whlch he wants the people: .:0 be apprised of. He adopts the best s,tyl,e of narrating them. He: is, most willing; to give admonition and guidance to the creatures. That is why it is not possible: that his statements suffer from weakness or defect" while the statements of others in these matters and also in other matters are not free of shertcominge and defects, Tba't is why it is no,t 'C01Tect to regard the statements of others and-equal to the statement of the Prophet I~ r-L-J ~ ._jJ~), let alone having faith in the statements of others compared with the statements of the Prophet(~) ,~ ,W ~)., This is an extremely shameful thing and leads astray.

That is the reason why AllAh described His, Own 'Glorification and sent peace on HisMessengers,

S.'61r1t1n is the infinitive of Tasbih which means keeping purified and remote from evil. The reot of this word is Sabh which means speed, flow, and. remoteness. That is 'why the horse' that runs, very filstis called Sabooh.

Allih, the Pure" keeps His Self purified from all those things which the polytheists, attribute to Him (such as having a wife or a son) and. Dither defects and drawbacks. Then He sends peace on His Mes:sengers. Thls indicates tbat Just as it is, necessary to have :faith that Allah the Mi:ghty and the Great 'is flee from defects and drawbacks, so also it is necessary to have faith in the purity of the words and deeds ,of Prophets, for the Prophets and Messengers of AllAh neither tell lies about Allah, nor associatepartners to Him, 'nor put their followers in mske-believeposrdons, They never say anything except the truth re:griing AllAh. The command of AUlh

is: /' ;' /'~" ... .... .;; J. .. """"", ~'~ A,

.~I\Ifi-)J'~..l'. ::;.J,II T

-..::: .. _/ »r >>

"And aU th,epraisesand thanks are to Allah; Lord ofthe

"A.lalamin (mankind, jinns and all the' exists).""

On account o,f'being in possession of perfeetionin Attributes" most magnificent qualities and mostrighteous deeds" the Glorified Allah Himselfpraises His Self.

Negation and affirmation are: included in both general and specific terms in, His, Name:s and Attributes. The meanin,fj of generality in negation ms ilia,t aU those defects and drawbacks are denied in the

Self of AllAh which go against His Perfection. For example: .

.... '

...tz,.;,~~~-:!:.~f-:~'" ,~" ~ ..crt : .. ~r Jf~ r::). "'"": .... ,.(l=.r .... -1 A .... '.- ... ,

""'t. -. ,ro MI~~!~ r ~',.-:~, JU~ILJ--" ~ ~,;il.~.,.. -,;.r ~"

"There is D,Qlhiog like unto Him," (Sura'" Ash..&hura, 42:] 1).; "Do you know lofanywho is similar to Him? (Of course none :is similar . or coequal or comparable to Him, and He has none as partner with Him)" (Surah Maryam, 19':'65);

4'1

"Glorified is AII,lh above all that they attribute to Him!" (Surah A I-Mu 'minun, 21:9. ).,

Specificity in negation oneensnegating theallegation that AIUlh is associated in His Attributes with such defects and drawbacks as father, son, partner:, wife, peer, opponent, ip1omnce:~ helplessness, mis,guidance, fbrsetftJ1ness, dI1J;wsiness, sleep, uselessness, and falsehood.

The word negation does not stand .alone in the Qur'an andthe Hadith, for a mere negation does not denote any attribute; there is rather the affirmalilon of the perfection of'the Greatness of A,lllh and the Uniqaeness in His Attributes as against both the negations ... TItle negation of ignorance stands for the affirmation of His broad and unlimited Knowledge;,tbe negation of injustice is, for the affirmation of the perfect~onof His Justice" the negation of uselessness is, fOf the afflrmation of His ete:.mal life andstability. That is the reason why negation has often come in the Qur"an and the Hadith in a general sense in contrast with affirmation in which there are greater specifications than generalities, for these are intended for His Self.

The generality in afflrmatlcn imeans that absolute perfection; absolute praise, absolute magnificence, etc. areproverlAllah says::

,/ ~'/."~ ~ /" ~ "ir./~I~'

~~'YJ~~I~t

...,- . .,.

uAII the praises and thanks are to AHah, the LOJjd of the 'Aa'i:amin (mankind, jiIms and all that ex.ism) (Surah Fatihah,~ m :2);

J. fl", '" .. ~ " ~ "·,·i'·... ~

-,:~\!) ~', #a..J ,..

"And for AUih isthe highest description .. "(Surah Al-Nahl, 161::60~~

The detail inthi:s matter includes all nouns and adjectives mentioned intb.e Qur'in and tbe Sunnah, and it is so frequent that it cannot be cOUD.ted. Some hav'c been. specified by Allah along 'with His Knowledge asthe Prophet (rL , ~ ill~ J..P) has, said:

42

"Glorified are You, we cannot enumerate Your praise. Yon are exactlyas You have praised Y ourself,"

Ina Hadith regarding prayer" the Prophet (~J' ~ dl~ ~) has s3,id::

"Lask you through every name by which You have named. Yourself or You have revealedYonr N arne or taught someone from amongst Your creatures, or kept it, with You in. the knowledge of the Unseen",

Description of the Attributes of AllAh

:1,1,.:,.:,)1 ~~ ~~:J.iM~1 ~ ~~, ~ ~~IIJI !~:~ JJ.~ Jlj~ su

.~:,*.'. ·.'~JrJ·. " • .......AI ~':!, !aJrJ' , .!,J':: .•. ~~. '$.~, -:...... ';' 1.'·1.; '411 ?' ~.~'~ lI.r~ I 11-.... .',":. J ~ I

, ',' .. - VtI-=-_;';;I, " _,"-.' ,v,, ,1,1 ','1.' W'~,~ J'~ '.'J'~'"

# ~.. "" ...... ... '-:"'1 . ",. ...". ... ' "'"

~~ J, t:Qi ~,'~I t ; . .0:;1 ~, ~I ~ ~~J., J: ~i liJ' . ~:-!L:AI'I,J

~lr 0 ~<l ~1;~ Jii~"lk : ~.i;~,._~;.. ,~.J •. ~'tl~j! ~~. J,. ~.'" '~~'I

~ _-" . "_-' ,~I_·,T --.,,--1 i.' ~·r l~ !L#T' W;' "

~~~Gib~tJ::~Ir-.t; oDi;..:J;~;l o:i::~li

Ald"s Sunnall Willi ,Jama'ah do not deviate fr8mtkose tbing, w:hich bav1e been brDg.bt by the propb,ets (~~I' ,.Jp). The Straight: .sdb is 'tbepath of ,b,ose en whom Alilb, be'stowed, His :Favour, th.a,t:is, tbe path of the P'ropbets" the trut!btulones, the m~8rQ'~s and the virtll,IUS peopl,e.lt is intllis coUecti.8D. oftlte Attributes which include,s those ODes also which .AlIAh bas mentioned in S."'flh Al ... lkJJ·l/Js fthe Sincerity) whiihis equivalent te, o.ne-third ofth.e Qur'An •. AllAh states:

"SiRY: (0 Mu.hamlmad ~J "~;i+1$ . ...ul~ ,~) 'He is Alii .• , (tb.e) O'DI. ,(Tbe Self~Suffic;ent Ma'ster, WhoRl •• creatures, neeil,He neither e;llt'SDor 'rinks. He begets not, nor was He begoHe~n; aRd there is: none ceequal or com.parabJe unto Him .. " I(Surah AI-lkIJIBsJ 1(2).

Whatever the: Mes:sengers ofAI.I:ib (ijUl! J ~~ 'i*J_p:.) bro,u.ghtwith fhem, that alone is real. It is, ,obligatory to o,beyit and forbi:dden, to deviate from it, for this alone irs the Straigh.t Path which has '110 curves.

Tbe Straight: Path is only one and whoever deviates nom it, be strays into the wrong path and irnJustice.

~!!... _..' ..... ~ ..• "i!,_/ ""_.~.' ..... -: J,:.A' ~~t ~ .~"."''' !t .. ". .ff:'.1' "" ~),.~.'''.. ~-: ... -;. i ....... , .. '

., • '--"I _ • ..c.I. • ...... 4!t''''I .. ~I -'I,,,,l' , ........ .:a.it_i::......;.. , :1....., • ...I!IIiull rIiI ' ..•

~~w--., .. ~w~.-----', _', ---- ~-'~--. -J' wiry '---,~,- - 1-- '~J'.~ - '_.,.;' ,

"" And verily, this (i.e, Allih's Commandments mentioned, in

the above! two verses 151 and 152) is, my Straight Pa.th'l so follow it" and follow not (other) paths" for they will separate

..... I·' .'. . ." L- ..• _ 'H: ·s·p· 'a*"""" ('~'U,.,ah AI-An 'am 6,' 1 4::3)'·

you away u.om .. L UI~,_ __ _ __ __ __, _ ._.,L.

The Straight Path is the path ofajust and the best Ummah (natl!OO) which lies between two extremes, That i:swhy AUIh, bas commanded us' and taught us torecite ineachRak 'ah of the prayer a sopplication to, Him to guide us on the SttaightPath.Tha,t :i!s,Ke should tell us and help us bow to obey Him, 'This is the plath of thosrewho were favoured lby ,Allah, tbat i,s,tihe Prophets, the truthfulones, the martyrs, and ithe virtuous, peoples; and ilt is, these who are best fOr keeping company..

Now we are discussina those texts of the Qur',an and the Hadith which mention these names and Attributes." and to have faUb in that

.

ItS necessary.

It begins from the Surai: Al-lkbltia for the reason that it containsthis matter in such away that other Surah do Dot have it. The reason why this has been named SNrah A.1~Ikhlds is that the concept of Tauhid (Oneness of Allah) has been explained in it by separating and purging it. from polytheism, and idolatry,

Ubai bin Ka'b (~'-.lll ~ J) narrates the context of the revelation of this Surah, as, the polytheists, said:

J .. '~ .... '.: '". ""'" ~ ,", .,"':" .~ ... 1 .• <" '·.lozu'Z.. • . .!l1'~'" I ;It.. .' -: ~1. ' .. ' .... " ..... - .... 11 ..... '.' ''-Ai! ,,. :Ji~ ,~ o(lh U .,.,\1, .,':_::. J. w~, .~y»

.J'~ + JT ~- ~ 'IiI!!I

!(( tE ,..,.. _-; (I ,.-:'1 o·~/",····j.~~I· ""."Ji.}l •• , ,

.1A . ~ I "'.i~,I, . '~.-.- ,II"'_'

W-.~ __ -....". I~ III'i.N _;---,

'10 Muhammad! TeU us th,e genealogy of YOllf Lord,' AUlh thereupon revealed this Surah (Musnad Imam Ahmad).

It is proved fr-om authentic .Ahadith that this Sur.ah is equal to ODe .. third of the Qur"an. TheUl'am,a. have made several statements fun this connection. and. among: these, the statement copied by SlieUrnul ... Islam from. Ibn Abbas, is, the most authentic. The substance of this statement is that the Qui',an consistsof three fundamental obj1eoctives:

1. 'Those dos and don'ts whi.ch comprise tb,e· commandments and the practical ways, and these form the: subject matter of the discipline QfFiqh (jurisprudence) and ethics ..

4:5

2. 'The tales and the narratives which include the stories of ' the Mes:sengers of AUah· and tbeir communities. Such disasters have also been described which befell those who denied the Messengers of Allih;,th.ey also mention. the promises, the rewards and the d.ooms,.

3.. The knowledge of Tauhid (Islamic Monotheism) and the description of those matters which relate to the Names of AIl§hand His Attributes and to believe in them, is necessary forthe worshippers of ,AUih. This ·is 'the most important among all the three.

S'U,.,ah AI-Ilch'las comprises thiathird objectiveand gives a general description of it, It is therefore correct to say that this Sura;' its: equal to one- third ofth,e IQur'in.

A, question is raised reguding how this Surah contains comprehensively the entire knowledge of Tauhid and its-principles which form the centre of the; belief'and rationality in one Allsh ..

The answer to this lies in the: fact that AUih.,lsCommand (Allah is One) negates partnership wi. Him in eve:ry sense, whe;th,erit CODCJems His: Self or His Attributes, or His Deeds, It Hkewise demonstrates, the distinctiveness of Allah in greatness, perfection, magnificence and majesty. That is why the word Ahad win Bot be used in affirmation for anyone except Anab~ This word is more emphatic than Waahtd.

Ibn ,Abbas has done the explanation of this, phrase A llah ... us-Samad (Allah the E,temal" the Absolute) with his: statement which is as follows:

The Master Who is the perfect in His mastery;1tbeGreat One Who is the perfect in His greatness; the Tolerant Who is the p:erfect ~n 'His toleration, the Omnipotent Who is, the perfect io.His omnipotence; the All-Knowing Who its: the perfect in His knowledge; the One Who is perfect in aU types of nobility and greatness -that :[ ~lf is only .AUah - the Mo:st Revered snd the

Most Powerful. He Alone has, tbese qualities, for they do DQlt Ipp'ly to anyone else except Him" No one is equal to Him, and no one-is like Him.

The explanation of As-Samad' has. also been done as follows: The DDe Who bas no· fear; towerd Whom all the creatures turn; and Wbom they seek after in all th·eir needs and works.

Affirmation of Oneness forAIWt includes negation of polytheism and similitude, And the affirmation of all the: meanings ofSam,ad includes all the noblest names and the most exalted Attributes. This IS called the TQ'uhid of affirmation ..

The other type, that is the Tauhid ofpurity has been derived from the statement of Allah:

"'P/_·~(Z k-"j .t"~ ~1'~,o= jj "': 1 .... jI._~ .. 1·~ .•. ·. ' "{~ ~ f!J~~JI ..-- .~ r-'Ji ... ., If""'''

"He begets, not, nor was He begotten. And there is none 'coequal or comparable unto Him,"

Moreover, this mterpretation ,can also be derived in a general sense from 'He is AUih" the One,' that is.nothing came out of Him. nor has He come out of RDythin.g,;, and. that He has DO equal, no likeness and no similarity,

Please see how' this Surab denominates the concept of the Oneness of .Allah in belief and recognition of AHib;, the affirmation of Oneness for the Lord which is absolutely contradictory to polytheism; and. His characteristic of being "E:temal and AbsoilU1:e\ which proves all ·the Attributes, for Him. that He cannot suffer from any defect, that negation of the relationship of father and son. which is: one of the implications that of His being in no need" all is characterised by Samadiyah., Then there is the negation of an equal 'which includes negation of similarity, resemhlance and likeness, This Surah denominates aUtb.ose matters. A Sural» which comprehends all these issues is rightly deserving of being called equal to one ... third IOf the Qur'in ..

his shoulder and said, "0 Abu. Mundhir! Y"DU must be happy

, learn thi ",,

to learn tIS.,

A narration of Ahmad contains that the Prophet rL, ,~ illl, J..PI said;

"I swear in. the Name oftbe One Who holds my soul in His possession, this verse has a tcngueand two lips which describe the: glorification of AUih near His, Throne, n

Indeed, this great verse comprises such Nam!es and Attributes 'of AUah as are not comprised in otber verses.

Allih has in this. verse given informationabout His.Self that Heis Alone in His Godhood and no type of worship and no form of it soitsany other ODie except Him, Then after the matter of Tauhid, He has mentioned those things wbi:ch bear witness, to His Qualities and His Perfect Attributes, He saidtba;tHe i.s AUv'le and bas absolure control on life, for life is one: of the implications of His Self which

is eternal and the perfection of His life is impliedin all His personal

perfections just as reverence, control, knowledge, information, hearing, seeillii"m,ntenti9n, wiU, etc, So" if any of these is left out, it is due to defect in life. 'Iherefore, perfection in. life means perfection itt aU the Atttibutes,.Then He associated it with His 'Name Al-Qaiyvo,m (the Etemal) which means the One Who is established. on its own and is absolutely witbout need fromthe entire ereation, There is not tb,e slightest poss;i.bility in .it ofmi.xiog with want, for' He is AHlh and 'the existence ofeverythingis ewing to. 'him and the:y are all dependent on Him. In fact they cannot afford to become independent of Him even for a. moment Only He is the One Who invented the existingthings in such a stable way that Be looks after the:ir needs and provides them with all that they need, for survival, and for reaching that perfection wbichHle determined for t:besre things, In this way, this name includes all the active Attributes. That iswhy the: Haditi: mentions that A.I-HayY' (the Alive) and Al.·Qa.iy!Oom (the Eternal) are thegreatest Names of

49

AllAh. When He is asked for anything through these names He awards it, and wbenHe is invoked with these: names He respoads,

After this, that thing has been mentioned which argues, for the perfection of His Hayat (Life) and Qaiyoom'iya,h (Etemality), Thus He said:

[i

~ JJ.( ..:;' ~..... '.' .J ~~. t. -:....... 1...

~ i y l:-" .It'~ :j}» U 'J r

"['N either slumber nor sleep overtakes Him'['[ etc,

For this is contr-azy to etemali,ty; sleep is a form of death and that is why the ,inhabi,tants of Paradise do not sleep, Then He meetiened the expanse ofHisterritory which includes all the worlds above and aU the worlds below and all are under His swa~,.~ Thus He said;

"['U uto Him belongs whatever i:s in the heavens and whatever is on earth ..... n

And thereafter He mentioned that attribute which constitutes a proof of His kingdom; that is, He Alone' has, the right to intercede; no [one can recommend to Him unless He has ,aUa,wed him.

These include two commendments-negation and exception:

1. Affirmation of correct intercession, that is, this intercession can betaken up only by the Command of Allah by a person with whose war-ds and deeds ,AllAh is pleased.

2,. Refutation of the polytheistic intercession: The polytheists had faith in their idols that these could Intercede with AUah without His Permission and Will.

Then He has mentioned His breadth and comprehensiveness of His Knowledge that nothing yet to happen and nodun,g that has already happened is unknown to Him, But the creatures cannot bring: within bounds His Knowledge except that which A1,],Bh Himself wants 'to

teach them througb His Prophets or through discussion, insight,. investigation and analysis.

Then. He mentian,ed that whi.,ch forms a proof for the breadth ,of.His kingdom and for His greatness, Thus be said that His KUTSi 'has beeneneompassing all the heavens and the earth.

The correct meaning of the Kursi is that it is separate from the Throne and it signifies the placelying beneath both the Steps, This is in. comparison to the Throne as a ring in a desert, And what Ibn Kathir has mentioned in ·the interp,retation of the .Kursi with reference to Ibn "Abbas sarying that it means knowledge:" is not correct. Thisimplies repetition in the verse.

After this Allah ~I~ has mentioned 'His great control and perfect power and said;

~

~~'hU )} ) .... ~'" li.

~''''''P~ pj~"":1.J 7

"And He feelsno fatigue in guarding and preserving them .. '1

Hie is not tired of protecting the earth and the heavens. Sheikh-ulIslam Ibn Ta,imiyah (dll u.. oJ) ~as done the' expla:oa:tion of fa' , oodu,hu from Yuthqila'hu which meansthat He is not bored ..

Later Allah bas :at the end oftbis blessed verse [qualified Himself with two great Atbibutes, that is, height and. greatness, an absolute beight in every sense, Ali is that which possesses all formsof [absolute, and the height of Self is that, while .AHAh is establisbed oVler the Throne, He is above: aU ,cr,eatures.'·Ul'olo-ul-Qadr is, that for Him all Attributes are evident in perfect form and He: has the, highest and the greatest level IOf all of them, ~ Uloo-ul-Qohr is that I Heis dominam oyer all his slaves and is the' Wise and the Knower,

AI~A.,eem means the One Wh.o bas the attribute of such a greatn1ess that nothing is superior to Him, nothing is higher and greater, In the hearts of the Prophets, angels. and the: virtuous ones" perfect reverence is only for Allah ..

51

S Att' '·b t f'AlI';iI!\.h d tb ,. •

_ ome _c~', I. rl_'u-_-es 0-,·· :a_~ aD~_ . [elr meaolBgs

~:,iJ ~~ ~j. $s X ~Ol; ~'r; -*'91; j;f.J:l ;., : ~L;:;~ ~:,ij X,~ (@J (.fii ;; t ~:,i:J ~.t;:. :1.;)\ .:;iJi' J. j~ ;;; t : ~b.:.~ 4~'~

- -' .... i!I!' - l!!'!,eJ!!I

AOld AllAh sDld:"Hle Is, the Flrs,t '(nothing is be!rore Him) a,nd th,e Last (no'thing is after Him), and the Most Higb (D,othi_n,gis above Hi.), 3.d flheMost N ea)"' (nothing is D,ear:e:r than Him)l. And He is t:b,e AllIKJD,ower of everything." (Surll:h AI~Hadid, 57:3) Aod Allah said:: "A:nd pat your trust' (0 Muhammad, ~,"tl'" ~! ~c,) ill 'fille Ever LiviDg Doe Whlo dies 80'1."1 (S",-ah A,t .. F",qlln, 25:58);, ABd :s:aid, "He ,is t:lle ~II .. Kaower" the AI],~Wite" (Sura" A'''Ttlhrim, 66;:1);; "The Ali-Wilsie', 'l'he AlI~Aware." (S.'mi ,Saba', 34:1).

The Statement of AU3h: "He is the First a,nd I.e 'Last, and the Mo:st Hi:gh and the Most Near; and He is All-Knowe!r.f everytbing~ " isfor 'the recognition ,of both the: sides, This verse shows that allihese four names, are specific for the Exalted AnA, and their meanings are particularised for 'Him on account of His Grace and Grandeur. For this reaSOID nothing can be proved for anythio,g other than Him. There occurs inconsistency in the writings of the theologiansin the explanation of 'these names, However, in ,tbe presence of the explanation done by the infaUiblle Prophet (~J ,~ .uJ'~ ~), we stand in no need of any other explanation. It is reported in Sahih:Mu.dim with. the ascri.ption of Abu Hurairah (~WI' ~;) that the: Prophet ~'J ~;JJ1 ,~)I would often say while lying in, the bed:

.. _ft .. L,;;j' ,.rr~ - • -;., Ii''' II' .... '. (. ~ "'.. .," ' . " .. ,. 'f .. . ,," I ,

1'I,J'j • ..IJ'.-111 ~u 't""" JS ~~I '~'J)' ~JJ 'erJ,i '9"i~JI ~JI(.+UU"

.;

,~,S~~ ~.i"81.~ ~~ JS~. &! 1~;:,;.1 4~TjSjlj ~~IJ!rJ~il J,_P

"".- J~ .... I f. til .. ~ -="."'.. ". ~ $ti:U.:.· ~,. \:tl _ (t"'- .-11' " .. '-;'.' JJ.i·j :, .. ·.U .... ·.,.$l.:l.I"11 .-=-. ~f

\.All ~'-,J' I~'.".'-' ;J., .. ~ J J '~". ,..." . .. U'.JI1~1 ~"

I . "'" . '-if! .. , .. ,1 p .F,,, . ttfir' +' ~

51

"'·,0 Allih! The Lord of all the seven heavens, aod the Lord of the earth, and the Lord of eVierything" the splitter of the seed and the seed stones, Revealer of the Torah." 'tbe Evang,e')s, and the Qur'An" I seek Your refuge from the mischief of every mischievous, being, for You are the First, there is notbin,g earlier than You. You are: tbeLast there: is. nothing after You, You are the Most High noftling is over YOU1! You are the' Most Near, there is nothing: nearer than YOU!I Repay my debts, and. save me fro,m wants,"

This is a clear exegesis which provides proof for the: perfect greatness. of Anib .(j~. He has been encompassing everythin,g in every sense, The First and the Last are: the indicators of the temporal limits, and the High and the Near are the indicators of the spacial limits, Moreover, the: name High reveals that He is above the entire creation nothing is, above Him.

,

The entire basis of these foar nemes lies O'n His encompassing, The fact that He is the First and tbe Last has encompassed the beginning and the end, and His being the High, the: 'Near has encompassed all the far and the near things, The name First proves that Allah is the ancient most and the name Last proves His, being the Perpema] and the Eternal. His famess is the: proof of His height and greatness and His nearness, is the proof of His closeness and companionship. Then the verse ends with the sentence which sho',ws that His Knowledge encompasses, an the events ofthe past, pr,esent and future, Not an iota of anything of the earth and the heavens is beyond His Knowledge. In this way, this: verse describes that the Grace of Allah encompasses all the existence [of all the: creatures, The whole universe Hes in His Grip in such a manner' as, amustard seed lies in, tbe grip of a man" Nothing lies beyond His reach, In between these Attributes only the word "and' has occurred although aU "these [are the Attributes; of me same One Who has been praised, This has happened only for emphasis and firmness, because' and' comes -to

53

render the first aUributeas proven and finn. Its utililty becomes, greater on account ofthe fact that it has occurred betweenAttributes Om! are in eomrast to each odler. It isinconeeivable that to be qualified with these Attributes is dbribttb_,; apparent4y the "flrsm,ess"negates to "lasmess' and so also I''-famess'' "neamees," That is why the illusion of deni.a~m has been removed by th,e emphasis of' 'and' . .

Allah said:

-i~~ ~u~,fz;Jr ~ J~ {$J' f

;;i"

"And put your bust (0 Muh,ammad ~J~' ~~) in the Ever Living One W.ho dies not." ,(25:,5,8). '

nus verse is fur the affirmation 'Of some names and Attributes, It includes afflrmation of His Name 'Living,' and negation of death, which ism contradiction or life. We have already described that Alliib .cj~ is livin; with nfe and this is an indispensable quality of'His Self, It is for ~hls reason that th.ere is no deadl. or decline for Him. His Life "is tbemo,st perfect and for this reason the proof of His 1ife is of the highest order whose negation is die contradiction of the perfection of life. Therest of the verses mention His Attribute of knowledge and.aftirm its derivatives such 'as His beinathe Knower or that He knows, or that He encompasses everything by knowledge, etc,

Knowledge is the Attribute of Allah the Exalted and the Magnificent. Tbrough this He knows the reahties of all that isto be known. Nothing is obscure to Him ..

The word AJ:..Htlkeem is derived. from AI ... Hikman .. This signifies the ODe from Whom. only correct acts' are performed by the words. and deled'S. No useless and false movetakes place by Him. On tbe other hand whatever He creates Of' orders, remains under His obedience .. It has also been said that He is 'One Who makes things firm.' That is why there: is found no veristion and deficiency in whatever He creates, nor is there any disturbance and shakiness in His Plan.

The word ~KAIlbeer is derived from Al-Khior:alJ which means perfect Irnowledge.~ cenain and detailed encompassing oftlmgsand the access, ofHis Knowledge to the obscure and minute experiences and meanings ofdBngs.

Allah's. Knowledge: eneompassesall things

Allih said: "He .knDws that whi.ch :goes into the earth and that whi,ch eom:es· forth iremit, and tha.: which descends from the heaven and ·t.ba;t which a.se:e:Dd's to it." (S.,." Saba., .34: 1, 1); :H[esaid: "And. with Him. are the Keys of the Gha;t (all [that is bidd·en)., aene kn.owsth,e:m h'Dt He. And be knews whatever there is in (o·r on) the eanh and in t.e sea; not a leaf falls, but H·e knows it. There i:s Dot a grain iu ·th[e darkoess of tlJ,l e'~_rthnor 8D,ytlliD.g fresb or' dry, but is writtenjo:1 Clea:r ·Record"'. (S,urah: AJ ... A."'~Q",, [6:.59) And Al'lih sald: "And 'O!O female conce,jves or gives birCh, but with His, Know.ledge." (Surah .AIFiitir,. 35:11) A .• d Die says: "T'hat 1[010 may know' that Allah has plower .oYe:r all things, and that Allah. sUl'l'\ounds (compl"iehends) all thi1!ligsirD (H:i:5) Knowledge." I(Surah A.t"'X_lIMlq, 65: 12);: And He says, ·"Verily., AU:ib is the AD';P.rovider, OWD.er of Power, .........;th[e Most S,trOD:I!." (S.,r'i(J'h Adh-D"o;riytll, SI:58).

AllAh ..;;~ bas mentioned some such things in these Qur'inic verses which relate to His Knowledge. He aims at imparting iDfu:rmation that His Knowledge is so perfect and encompassing that no creature [can approaeh jt, Thus He said. that He knows all about grain, .seeci,.water" insects and minerals that lie in the earth. Likewise the: crops, the trees, the flowing streams, and useful

5:5

minerals which come out of the earth, are an known to Him. Si.mitady Allah knows all about the snow, hail." rains, lightning, and the angels who, descend, and the human acts, which go up, and the flyin,g birds that soar in the sky, He has also, mentioned that the keys of the Unseen are with Him about which 'no lone knows: except Him, The word Mafaatihul'-Gha,ib (Keys 10 tbe Unseen) has been explained to its treasures and it has also. been said that this signifies its means and mediawhich approach to Him.

The Prophet <rL-'J,~!LUI~) has, explained it H~e this:

'~.'t:."""'. "'f."~:L·.' A.···· .. ';J"I .. ~~;~J.1.,-; ~,-;;,~ .. ·~.il.;I,ill it1.~;J±~·'J "'I .. ~ .._~"ijl· ~j~I~".1

_ .. ,J.:J:. .wI, u 7 .-UiW ~..a JU ~, " -,' ') ~'" 1I .. ~ .. ~\AiI

pr: --~ "-, ._' 1- - ..r r ~. . !II IV--''''~ .:l M' ~' .. ~

"The Keys of tbe Unseen al'1e five in Dumbe'f which no one knows except .AHih". After that the Prophet ('~J ~ ~Ul .~) recited the foUowing:"Verily, Allah! With Him (Alone) is, the knowledge. of the Hour, He: sends down the rain, and knows that which is in the wombs. No person knows what he: will earn tomorrow, and no pe'l"Son. knows in whatland he win die, Verily, AllAh is An .. Kn.o'wertAII~Aware (ofthing:s).'·~ (Su'ra'h Luqman, 31::3,4)

The last two Qur'anic verses, sbow that Allah ~~ is the Ownerof such a knowledge which is His Attribute and exists with His Self. The Mu ftazilahllr] have a, difference of opinio,nin this matter and deny His Attribu:tes. Some (),f'them say tba.t He :i:s the Knower and

ni) AI-,Mu'tadld:: They deny the Anributes of Allah like.Jahmiyah; and believe in Qadar (destiny)' that acts of slaves havle been created alfeady for them, same as Qodarlyah say. They deny the Vision ofAllih on the Day of Judgeme:nt. They malre Q·bligatory for AllAh to g;ive· reward o,f punishment. Theypfell"er diseemment agains:t.lhe traditions. Tbey aile the followers of Wasil bin ~·A.la 'who .sepamted from the 'companionship of Hasan Al-Basri, There are 20 groups, ofA.,/~ Mil ~tazilah. Theil original creeds are suU found these days.

the Able by virtue of'His Selfand some have done lexp~anatiionfro~m the negative' meanings of His Names. They say that 'Aleem (Knower) meanstbat He is, not unaware of anything and Qadeer (Able) means that He is not be:Jpl,es's from doing anything,

These Qur'anic verses CO'DStitute a decisive argument against 'the Mu 'tazilah. AllAh ~I~ has said in these verses; that His Knowledge is all-encompassing even to the extent ofknowin,g every female's pregnancy and the time of birth" abortion as, to when and how", He bas also stated that His general authority is related to evef)1hioi that is possible and His Knolw:ledgie enccmpasses an thinga, Imam Abdul Aziz AI ... Makld has, aptly remarked ill, hils book Al-Heyada while discussing 'with Mu'tazih Bishr Al-Mareesi on the issue of knowledge that:

",Allah the Revered and Magnificent has not praised any angel close to Him, any Prophet sent by Him, and any real. believer in away thatHe negate's being ignorant, and in a way that it proves His, Knowledge. But Hie has rather praised them, by proving that they have knowledge and this negates ignorance ,of them. Thus. one who proved knowledge" negates ignorance; but one whol negated ignorance did not prove knowledge .. '" (.4 l-Heyada, ,p' •. 30)

A rational argument in favour of the Knowledge ofAllah is that it is impossible to invent things out. of ignorance" for, in the invention lor things His intention plays a part and intention is indispensable for the: desired knowledge. That is: wh:y Allah .;~ said;

-';;at 1L.ur:!: ~Jr ::~~t:::~i A.·'

'SI{ -;po;:'" -',' ";;-...JI~a...r- ~ 7'

"Should not He Who has created know? And He is the Most Kind and Courteous (to His s]aves),,-AH-A'ware (of everything)." (Surah AI-Mulk, 167:: 14).

And also for the fact that the creatures have: such remarkable: skill, maturity and minutiae that it provides an argument in favour' of the knowledge of the Creator, for without knowledge it is impossibleto have its Sudoor ,( emergence),

And. also because among creatures there: are people who are learned; and knowledge is aperfeetattribute, :80 ifAllib. is not the Knower then many among the creatures will become greater knowers than Him.

,ADd every kind. of knowledge of the creature is, derived from the Creator, and onewho gives this: talentis entidedto be inpossession of it. How can one give a tbing tOI anyone wh,ich he does net possess himself? The: pbilo,soph.ers hav1e denied the knowledge of ,Allah about parts, They saythat He knows the ~hiD,gS, intheir totality in a positive manner. The essence oftheir statement is that He does not know anything, for whatever exists in the: external form is all partial. The extremists of th,eQIQ'dariyah[1 ~ sect deny tha'tAUih knows the acts of His slaves; before they are performed. They have done so" because according 1:01 them" 8UiChs, knowledge of Allah leads to fatalism. But such a statement of these people is false from the standpoint of every religion.

AUah saY8""'V,erU,, Alli,h, is the AII-,Prolvider ••• 'I'" In this verse Allah's Name has been mentioned as the Provider, Theword in Arabie is Raz:,a:q formed by 'tbe: word Risq. A'~Rllz%a'q means One Who gives His, slaves livelihood constantly and in abundance. Whaitever ,gainful thing reachesthem frcm Allah ~~ is, Rizq whether it is lawful. 0[' unia,wful, in as much as He has: made it a UV1clihood and provision for bis slaves.Allah says:

~~""!=UI'!!''' .. '-,.p .~ti'II"f .'::' r"~''''.':'Ifi" .. ,.

'.;lJ1 "I1.V.JIO~·~.'·'·l,A!~.~' 1_'l.!I .... ,,:~., .....

_~-'I,,",,'; .-.~: -_ - ~ ~ " ,;i/' .~. "!' J

"And tall date-palms, with ranged clusters .. A provision for

(A' ','1- "'h") I ",' «('!: h Q. ,1" 0' 10'-' I)

, ··._81'1 S. S, aves, ·o,ura, :,.0)-, 51•1:' ~11,.1I.,

[I] AI;..aA'd~'riy46: They area AI ... Mu 'tlJzilah' and all mose wbe agreed with them" Their belief is 'Ia_ht Allah the Exalted. has enjoined fbe slaves to dOl good. and forbided them from evil. He doeso'ltknow His obed~ent slaves from among di,sobedients: 'but ,after committing the good or bad deeds, They are opponent of' Al-Ja,btJriYlah.

58

"And in the heaven is your provision, and that which you are promised." (Surah Adh-DJulrlya,t" 5 I :22).

But .if there is, permission fbr its use it, win 'be regarded as, la,wful; otherwise prohibited, However, all is livelihood, The fact that 'the noun clause has been employedwith a proper noun and there is the conjunction ofHuw,a (He) between both the clauses of the sentence, meaas to explainthat to provide livelihood to the slaves is specific ,toAHill.

It is narrated by Ibn Mas'ud:

I. "I_ J. _. _ "": .. ,1., i",

«: i:£;J~~jA.H j~ d1jjJ;' Cl J~ : ~ .-~I JYJ :II? 1 »

"The Prophet Itr'- J ~ .uJ\~J 'old me Allah, says (in a Hadi,th :Q,utial -13. H"dith received by the Prophet rlLc"J ~ ..J.ill ~ directly fto~mAUah): "I Alo.ne: am the R(J'zzaq (Provider) and Owner of stable power' .'"

Dh,u/ Quwwa means Powerful in the sense of noun 'Qawi '" but this sense is in the: superlative degree 'which shows tbat in the Power of AUih there is no flaw or defect,

Al-Mateen is theN arne of AUih which has been derived from Mataanah. Ibn Abbas has explained it in the: sense of intense, i.e.

strong.

59

A,ffir·matioD of Hearing, ISeeing and Intention for ,AllAh

~ . A ~

~- ... '''.''. ttL ,. · 'u'· :;: ... _ tf·~J.. ....1 &." . .,:',J.l ..... .JJ .... ». .'1 ~r K~· .. .r ". , • J .... II~-.::' ,'t~r •. : ...

,UI~ .. .-t . ,_ ,C _ drJr '_ - -l - _ - . ~ ~,- ",_~ _~ .. L - - ~ ': _I""" 4"II-.dJ

,~,IAII ~: ~ ... • - ",T'--:-:: "'. -,~, ,-. ',' p~I---'-" .~J~- ~I~: ~ !, '~_,' I.~ - '_--'" . -~----:

i.,:.'~~r"!11ur {G C:~~:'~;'~iZ.~~rl ~;~::. : ~.j"J . ..(,~.;~ Sf ~I j~I'~.!~

:.::r '. ~ ~. ,T ,,;- . ~, -. ~ ~ ,_ I~ , • -.' .... ~ • ,,-

,~.'., ..• ) )- i "1:,t: ~.~ l f(";-r ' ..• 1 ;1:: ~J~'" )I~r:r ..-;:. :t .... '.,.... ~ ..£.~.~ t. '~'.r ... -..l...J~ u ~ d f.F"?.J '.r' .~ . '"'" ~ ,. ~...;tl::J Y' "(.... ~ - "

_" .. ~!Iot ' _ __.. 'i!l!!. -_-" #' '_- _. '_- '_ '." .'--

ARAb s,ays, "Tbere,is nothing like •• to Him, a.nd, Hie is th,e An~H'elr'er, theAll-Seer.,'; (Su,..h Ash-81r."nl" 42:11) aad s;ays, "Verily~ :how exeellent is tIJJ,eliea,c,hing wbiehHe (Allab) g,iv;es f'ou! Truly"AUi.b is Ever An~Hearier,AlI-Seer." (S.m. An .. Nis« ',,4:5:8) and says" "It was better for yUill. to 'say wben you eDtered your' larden: 'Tha.t whilch AIUlhwills (wl.D. CIiI:meto pass)!. Tb,ere is no power but with Anlll',~"t ,(SU,~dlJ AI-ED'h!, IB:,39)."lf Allih kad willed, they would bot .h:lve fou:ght agains,t: on.eanother, hlot Allib does Wh,3Jit He Ukes .. "(S.'rdhA.,l ... B:.q.,.ah, 2 :253 )1

The Statemem of Allih "Tb.ereis nothing, likeuntl Him ,ID,d Be is t.e All-Hearer, the An .. S.eer""., negates the-resemblance of all other thiDigs to AUahand then mentions two of HisAttributes--Hearing and Seeing. But the negation of likeness does DOt mean negation of the Attributes as is claimed by the Mu 'attila:nmd argued falsely by them. It rather means proving the Attributes: of AUab by negating 'th.eir likeness w.i'th those of the cr-eatur-es. Allamah Ibn Al-Qaiyim SIYS:

"In the QUI' an~c verse 'There is nothing like unto Him', AUih wants to negate that anything is His partner, or a god, or Ides erving of worship and reverence asts done by the po lytheists .. Nor does He mean the negatlon of His :ferree" Attributes, nor negating to His creatures the heights of the perfection of Scriptures, communications with His Messengers and seeing Him clearly by the faithful with the

inward eye", JUst as you seethe sun and moon while in tbe

,_1,~! t t ~,

w:atung state.

AS-S"IHee' means the One Who hearsall the sounds however hidden tbey are. He: hears the secrets and the whispers also. A.llih'~s Att-ri.bute of' 'Hearing is not: simil1arto the hemi:ng of the creatures,

AI-llaseerasan. attribute of AnAhmeaning that He sees all persons, colours and aU tangible thing:showever fine and remote tbey are .. No curtain or impediment can obstruct Hils, Vision. This word proves the attribute of sigbt f<J![ .AUih in the most befittingmaaner for Him. Abu Dand contains ,a Hadith narrated by Abu HUlam'rah,

(""" dll '~..l ):

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"When the: Prophet (~J ~ dJl ,~) recitedthe Qur'anic verse:

"Truly, AIlAhi:s Ever All-Hearer, AU .. Seer" he put his thumb on his ears and the fingers close to the thumb on his eyes .. ""

Tille H adith means that Allah hears throegh His Ears and sees thn:nl.gh His .Eyes .. This Hadith isan argument against those Ash. 'ari wbo explain the Hearing of AUih in 'terms, of the knowledge of what is heard, and purport to mean by seeing, the knowledge of what is . to be seen. This is a wrong; explanation. A blind man is certain of the [existence' of the sky but he does not see it; the deaf knows about the existence of sound but does: not hear it.

Amlih says, "'It:wl:s better f4)ir yOBt11 say j •• '" These verses prove two Attributes of AUah-Intention. and Will. There are a large' number of texts about them. Ash 'art pf'iOVie an eternal intention which is related to all the events that were to take placein the beginning of tbe eternity, In thi:s way it implies that win comes after intention. But Mut lazilah:wbi.le keeping within the confines of their' creed deny the attribute of intention also, and say that AUahmakes a fresh intention which does not imply an occasion. This implies that the attribute exists by itself But this isthe falsest notion.

The .Ahlul Haqq say that intendon is of two types:

1. intention related to do a:'nd create. This. is synonymousto will. Both these are related to whatevlerAH§thwants to do or create. Whenev,er He: intended fo .my thing and wanted it to happen, it came into bemg after His Intention; as Allih sa;ys,.

"Verily, His Command, when He intends a thing, is only that

H " "B' II' d ' .. II"" ( .. if'!: h A' SC' •. ~' '36' 82)

__ e says to lt~~;e.~ ann It ]s,.~lura>, __ -'-s~ _u;i),at, :_ I_:_!'~,.

It 'has been stated 'in Ian authentie Hadith:

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l~r '-'r - ., ,i

"Whatever AUlh wills, that takes place; and whatever Hie does not wiU"that does not take place,'

2. Intention related to Shari~ah: 'This is about those commands of AIUih which Hie gives to His slaves according to HisWiU and Pleasure, as He: says:

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"Allah in1ends for you. ease,and He doesnotwant to make things difficult for you," (Sura,h Baqarah; 2::185).

Both types of intentions are DOt dependent on each other .. Rather, each of them. sometimes relatesm such issueswith which the other has nothing to do. Among both these, thefie exists a casual rela,t,ionship regarding their being general or specific. One inteatkm, related to do and create, ]S general in respect of the f81c:t:that it relates to suchmatters that He does not like Of it is not agreeableto Him. such as Kufr and sin, and is specific in respect of the fact: th:at it does not relate to the Faith of the Kafir and the obedience ofthe corrupt,

The intention related to Shari~ah is generalbecause it is lined wall the precepts. laild down whether they are followed or not followed.

62

Th,ey are' p1artitcularmanl the s,tandpoint that the 'happening of ,any wou1ld-be intentilllD is sometimes BOt. commanded,

In sum, both. tJ:lc;iJItentiqDS are sometimes together such as the Faith

.of the ,Mumin and the obedience of the obedient, but the would ... be mten'tio,n gets, sepala~ed such as the Kill,. ,o,f'the Kafir and. th,e s~lness of the: sin-rut And the: Sh,ari(ah intention ,gets separated . SU~~ as tbe Faith of the Kafir and the obedience of'the sinful,

AUihsays:

"It was better for you to say, when you entered your garden; 'Tb3Jt which A,I.lihwi.lls (will, come to pass)! There is no power but with Allah ,1' (Surah: Al-KahJ;] 8:391)"

This Statement of AU:ih related to the conversation of a Mu jm·in man with his Kafir companion who had two orchards.The Mu "min companion exhorts hlm that he should thank AlmAh for His favours and leave them to the Will of AUah, and fee] afraid of the Power and Might of AUih, for the power lies in the Hands of AU§.h.

Allah, says, " Andir Allih. h,flld, willed~~. ", This relates to the 'dissensions between the followers of the Messengers of AIIAhtha)t 'toQkplace out of jealousies and hostilities. Thiswas according: to the Win of the Mi.gbty and the Magnificent AlUm,. If He had not willed so, such things would not have happened. But He wined and such things happened,

63

The Attribute's, of Love and, Justice

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.Allilh says: "La.wfol to you (fo,)' food) are all the beasts of cattle except that which willi. be ann.ou.nce~dto you (theirri.n)" :g.ame (alsol) being u.:lawful wile'n yilD assume Ihr-arn for Hajj' or 'Umr-ah (pillrimftl,e). Ve'r.ily, Allah. tlOmmaRds tha,~ which He willis".. (Suran AI-M--"idtlh, 5:1) "And whomseever Allih. wil,is to guide" He opens his: breast to 151:01)1" andwh.msoever He.wills to, send aslray,He makes his b,r,e,ast ,closed and c'oDstricted, as, jf'b,e iiS ,clim.biog ulptethe sky •. " (S,,"," At ... .AlN'f,Qffl', 6:115,),;, ",And do 10104., Truly, Allih lo,v,e:s Al~Muhsi".'" I~tke lo,od .. doe rs) .. ,'" (SlI,Nh A.l .. Baq,ar.h, 2::1'95) « ... and be equitablE.~'.,'V,erily! AII:Ah lovestb,oSlewho are eq:uitable." (SuruIJAI-Hujurat, 49":'); ,''So 100:1:, as they are 'tn.l'e to you" stand true to them., Verily Allib loves AIM,uttaqeen( the Pious 3nd righteous)" . (Surah At~ Tau/Jpll" '9: 7) ·"Truly, Alli,blo,vetS! those wh. tur. unto Him :iR. repentance and.llv,es th'Dsewho pU.ri·fythems,elves:w'" (Surah Al .. B'afJ'lIrah, 2. :222);. "Slay ItO Muhammad rL-j"~ ~'I ~ ) ']f ynu (really) IOive Allih then. foUolY rae, AII:ih will love' YI81111 .• '" (SurahAI .. lmran, 3:3,1); '"AllAh will briD:ltlle ,el)ple 'whom De will love and they w'iU lov,e Him." (S,uwn . .41 ...

M.'itldll, 5:54);, "V,e:rily, Allab IO¥eJ those whol flgh.'t in His C,BUIe in )"DWS (ranks) as: if they were a s:ol. strueture," (SUNl!h As .. Sag;, 61:4); "And Ife is Oft;..,For:giving, full of'lovle (towards t.epious, who are real tne b.el~evers oflsla'mie MO'Do·theism·)." (SArah AlI-Bu,ruj, 85:14)".

AUth says: "'ADd wDoms,oever'"" .. up toChe sky,," This verse shows tbat providing guidance and Jeaving strayed are the volitions of Al18hand whomsoever He wishes to give guidance, that is, wants to bestow him with revelations and assistance, He opens up his, heart for revelation and fills it up with radiance which keeps it open, as has belen stated in. the Hadith. And those whom. AUih wants to leeve strayed and humiliated, He tumstheir breast extremely narrow and the light of Faith cannot penetrate into it. Such a man has been likened to one: who is ascending into the heaven. These verses contain the affirmation of those: acts of Allahwhich take plaee from His Attribute of loy ,e" The love: of AUah for' some people, some acts and some manners is an Attribute established with His Self. These areactive voluntary Attributes which are related to His Will.

Out of His powerful Win, He likes 'certain things as against certain other things" The ,Ash 'ari and the Mu ltazik~'h! deny the attribute of love, Their cQ1nte'ntlon is that: it creates an illusion of shortcoming, for among the creatures, love indicates an inclination towards the person who is tbe object of love or derives pleasure from that person, The As'h 'ari tum the attribute of love into the attribute of intention and say~hat the love of AllAh with His slaves is nothing more than the faet that He intends to give them respect and reward,

They hold simUarviews about the Attributes of agreement, wrath and aversion, etc.A,eeording to 'them all these are in the sense of reward and retribution.

The Mu'tazila'h! do not accept that the Attributes of intentions [are established with tbe Self of Allih. 'They do the explanations of love in tbe sense of the spirit of virtuewhich is due onAllah in favour of such worshippers, Its basis for them lies in the belief that to reward the obedient and to punish the sinful is due on Allah ..

65

Ahlul .. Haqq prove that the love, worthy of Allih is a real attribute of Him. ACCO!Iding to them thetie is no pl ace in it for defectand similitude. Ahlu,I-Haqq prove that Allah has jntention of rewarding th,e beloved worshipper and giving him respect by way of an impUcati.on ofbe'in,g His beloved, worshippers, Whit answer wi.U 'the: deniers of love give to that Hadlth which has been narrated by Abu Hurairah in whiehthe Prophe:t(~'j'~.uJ~~) said:

"Indeed when the Mighty and Magnificent AUib loves a slave, He tells Gabriel:: ~I love that particular person.You should also love him.' Then Gabriel sa!ysto the inhabitants of the heaven, 'Your Lord loves that particular person and soall of you love him.' Then the inhabitants of the heaven also love him, and be is given recognition on the earth. And when Allah keeps animus with someone then the samething bappens in this case

~ u '

a(5Q •.

This Ha'dith bas belen reported both in Al ... Bu/d1ariaud Muslim ..

Allah says '~ABd Ide good ... '" He has commanded here for goodness in general, particularly in connection with providing the sanctioned livelihood. Goodness in Nafaq{lh (livelihood) takes place in spending weal.thand by preventing hoarding, or fonowilOl~e middle path between spending and hoarding. This is an important command stated by Allah in Surah AI-FUrqan. '(the ;CriteDon)

(25::167) - r .

MusUm has reponed in his S'a'hih ,8 narrative from Shaddad :britt Aus (~ill~ ~J) that the Prophet (~'JI ~-.11\ J...P) said.: .

6fi

. '

~",AUih bas made it compu);sory to do good for everytbiing~ When you have to behead a person do it in a good manner, and when you slaughter an animal do it well, You must keep your knife sharpened and the animal to be slaughtered most bave been kept comfortably."

Allih says, "Indeed AUih loves thelood .. d,oe'FS,fl' .. This commandfor doing good is causative, for; when people willcome to knowthat goodness is the cause of the love ofAU8h they wiUtry to obey Him.

In' aneth ier verse AU'lb says ," and be e.nl11litable" which m ems

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doing justice at: the time of settling disputes between, two, hostile groups of the believers, The word is derived from IQist which means apportioning equally. One of the Names of AUih is A l-Muqsit also. In the noble verse.justice has been raised above nobility and this is

I a means of inviting the love of Allah,.

Allah says, "SOl, long as the'y are true to YOUI,I1aDd true to Ih:em •. .," which means that when there is a covenant between you and SODle other persons such as those with whom you made a treaty near the Inviolable House of worship then you remain firm on your promise till the time they remain firm ill relation to. you, Alldh has alain s,ated the nature of this eommandin the 'Verse:.~"Verily, AlI.lllov,es AI-Muttaqeen: (p,iou:s and righteous person,s),,' i.e. are afraid of Him in everything, and one of these is not to violate promises,

Allih says; "T'r'IIIy~,An§.h loves, th,851 ,~,~" In this verse Allahgives the tidings of His, lo,v,e for those slaves who are of the following two kiu.ds::

1. Repentant Those people who repent a great deal and tumto AUih with abundance of peniteocie, and because of which they become purged and purified of open and secret sins.

2~ Purified: Those people:" who overstress their efforts in achieving purity, that is" by performing Wudu to obtain cleanliness or by bathing to remove pollutions, It has also been said that the bener among the purified are those who avoid having coitus with their

wi.v,es during their menstruatienperiod or avoid having an.a1 sex withlthem. It is better to lay down this word as at genera] rule.

Allah says, "'If you (:r1eally) love:AU:ib. ..... " The context of this verse is narra~ed as follow:s:: Some people claimed that they loved Allah, . . AUih sent this verse for their trial. In this verse All;ah laid down. 'the obedience of the Prophet (~)I ~ ~I ,~) as a pre-condition, for this love could be attained only byaceepting his guidance and the: grace of his obedience.

A.nih says, "AndUe is o ft .. ,F.fgiving, fgll 01 love/" This verse mentions two Na.mies of Allib which are included among the: best names, i.e. AI-G'hafofJr and A I .. , Wadood.

Al-,Ghafoor is derived from the l"iOotGhafr wh~chmeans the One Who connives at His wrongdeing worshipper and is lenient in se:izing them. Thereal meaning of ,Ghafr is tOI cover. As is Mighfar feu covering the head ..

Al- Wadood is derived from the root Wuddwhi,ehmeans pure love and refinement. This word either means One Who has enormous love for those who are obedient tc Him andHeremains close to them through His help and cooperation, of,i:t means that His obligation is so great that His! creature is bound to love Him, worship Him and recite hymns in. His praise.

The Attributes ,of Mercy, Pleasure, W':rath, Curse, 'Coming." ete,

And. He said, "Intb!e Name o,fMlih,tbe Mos:t Bel.efi.~eDt, tbeMolst M.8(f,cifllll." (Su''IIh: .41 ... Fatihah, 1::1):; ~c'O'ur Lo,rd:IYou compreh'BD:d all things in merey BD,d knowledl~,"' (Surilh Gh'(ljir, 48:7);, "AR,d, De is Most Merciful Colhe believers .. "" ,(S,urtlh AI-AII:aIJ, ],3:43); "AR·d! .l\JY mel'lcy embraces sDtllings .. '" (S.'l'alJ Al-A 'raj; 7':15'):; "Your L,ord has wriUren, Merey '[er ,Himself." (S",.hAJ ... An'am" 6:54); ~He Isthe Oft .. FOfli:v.in:I" tb.e M:ost Merciful.'''' ,(811,I1.n Y"II:u$~,ll:::lII7); "But AllAh :is tll,eDe,lt tOluard't and He is:rhe Most Mere.f.l. ,of these who, show merey"'" (SUttl'll:YU.lflj; 12 :64,);: and He said," AII:ibwell..;ple,as:ed with t.em, an.d the, wlfhHlm .• " (S""":A.t ... Baiy;nah,, 9B:S):; "And w'hoever

"

kl.lIs 8 beUever in,te:ntioD,aUy, his: reeempense is Be lito abid.etherein" and tihe Wrath. and the Curse of Allih are uponbim," (Sur.h! An~ Nis'tl, 4:93); and AUih said, "'That isheeause they followed that whicb ange~ed AU'h" and hated t:ha:t which pleased Hlm," (S'urah Mull.nlmad,. 47::28); '",So wbe'D th~y' II.D'gered Us" We punished tbem '" ftS""." Az-Zu.kh',uf, 43:55) and He 's.i,d, "But Alllhwas averse to tb.e.i'r beiDg sent forth" so Be made ·thtem lag behind,'" "Srurah At-r.II,ubu<, 9':·4~):; and He s:aid" '"Most ha:ferul it is with AJlih that you s:ay th:at

whic,ll you do n.ot: do." (Surllll' As..stl:__fJ; 61 :3);: alld Resaid, "Do the'y t'lI,eDwait for' IDytbiDI otber fbo, tJIJ.a.t Allah s:hOlul4 eeme to t.e~lIIi'n tile :sb,adows of tile el,ouds aDd tbe an,lels? (Tbe .• )tlte ease wl,uld be alreadyjudged4'"' (s'flrah A/~BiI'tlr4"". 2:210); "Doth,ey then wa.it ~olr

.: anyth.ing other tllao tih.at the angels should eome totlh.'em, or that yo'U:r Lord should (Olm,t" Il),r that som.ei of the SigD,s Of:Y,Dur Lord s:houl,d C8lm,e ,(i.e. po:rte'nts of '~he Hour e.;g~, :alrisID'g or fbi" I,oD from. tb.ew·est):!'" (Sufitlh AI-AlI'tI'm!" ,6:158); "Nayl: When the earth is,gllound to powder" and your Lord comes with the angels in rows." (S",.6 Al ... Pajr" 8":21., 2,2); "And (remem'her) the Day willen the heaven shaD be rent Bsuod,er with douds, and. th,e :angeis will be sent down, witb a ~Irand desceD.ding .. '" ~"mh A~Furqllll, lS::2S).

In. .AlIah's saying" ;"IBlsmlllah-'r--R,tllJmall-;r ... RliA'ee.'" and also in 'the verses that follow it, two Names of Allah" Ar-Rahman and ArRaheem, have been affirmed, They also affirm the Attributes of Mercy and Knowledge,

A.r ... Rahman argues for the attribute of the Self of Allah and A~& Raheem for His. active attribute, The Asha 'irah andMu 'tazilah deny the attribute Q1f Mercy, They claim that this shows emaciation and weakness in the creature, and the one who is the object of mercy feels a sense' of sorrow. However, this is the 'worst ignorance, M,er,cy is from. the strong om. tbe weak. Thus emaciation and weakness are not inevitable. It r8ither happens sometimes during :R state of extreme domination and control=-e strong man is merciful on his small child as also on his aged parents and infirm people,

Emaciation and weakness have no bearing on mercy when these are condemned Anribines while Allah has Himself qualified His Self with mercy, and praised His, friends who are: qualified with it" and commanded them also to go on leaving a testament in favour of it for the next generations.

A1UUl says, "'Our Rabb (Lord)!: 'V',OU comprehend :811 things iR, me.,e,Y and knowledg~" ISurah Ghafir, 40:7). This, isa description of'the statements made of the Thronebearers and of the angels around it wbo seek AUAh's support fO'I'tbe faithful through. their prayers to the ,Ruboob.iyah (Lordship) of ,AUah, the ex,tent of His Knowledge and His Mercy, This is from amongst those best means through which one calli expect the prnyler to be granted, The real sentence will be like this: Your Mercy and Your Knowledge are predominant over everything. The mercy of the sacred AUih is common to every onein the world be' he a believer, or unbeliever, ,i pious man lor a wicked man. On the Day of Judgement it win be special for those who ward-offevil, as Allah says:

""I shall ordain for those who are the Muttaq~un and give Zakat (obligatory charity)" (Sura~h A 'raf, 7:.1.56).,

And Allah says, '''Your Lord has 'written Mercy for Himself' (Sur,a,h Al-An lam, 6::54). He has made it compulsory for Himself by way of generosity and obligation; none other has enjoined it upon Him.

Itis transmitted from Abu Hurairah in the Sahihain:

"When Allih created the universe, He wrote :3 book which Hie keeps with Him on the Throne that His Mercy takes precedence on His Wrath."

AUih says, "'B,ut Allah is the Best to guard,,'" (Surah Yusuf, ]2.:64). The words Haafrz and Hafeez are derived from the root Hifz~ Its

71

meaning is protection. The One 'Who protects, His worshippers, in a general way, provides them with livelihood, protects them from "the causes of distress and destruction. lie also protects their actions and keeps count of their statements, He takes special care of His friends. He: saves them frem being involved in sins 8'Dd keeps them safe fmmthe intrigues of Satan. In other words, He guards them from all that banns them, in all the affairs of the world and religion. "

Allilt says, "'ARih 'well ... pl,eased wIth them .... " These versesprove some of the activle Attributes, of Allih such 3:S pleasure, wrath, condemnation" aversion, regret" ete,

According to the Ahiul ... Haqq, these are the realAttributes of Allah in the manner that suits His Majesty and are free from similitude IOf His creatures. These do not: i~pl'y those things that are implied in the ease of the creature, Thus, the Asha'i1"llh and the Mu, 'tazilah have no proof for their negation. Their notion is that if AUih is qualified with these attributes" it will be required that He has these Attributes exactly as they are in His creatures. By entertaining this notion for their Lord, they were 'thrown into the quagmire of denial and negation. The A3ha'irah associate these Attributes to intention, According to them Ridaa means the intention to reward, and the wrath etc. And Sukht means intention to inflict doom.

And the Mu ~tazjlah' divert these Attributes towards the reward and punishment itself.

Allah says, ''''.Allill well-pleased with th.em and th~y with Him~" This verse mentions tbe relationship of love and pleasure that exists between Allah and His friends. The pleasure of Allah with. the Auliya' (friends) is the greatest among all the favours that He has bestowed. He says::

"And the pleasure of Allah is the greatest thing~"'"

And the pleasure of the slaves, with AUah is; that each one: keeps

72

:himself agreed with Him according to his station in life: and be remains so pleased with his station that he believesthat the amount of goodness withwbich he has been favoured is such that no. one has been favoured with that amount of goodness, And this wiUtake p')ace in Paradise"

AUAh says, "AD,. whoever kills a, believer intentio,Dally .... " By saying "believer' , He excepted thekiUing of tb,eKafir; and by intentionally, He: means deliberately, In other words such a killin,g has been excepted in which one kills a person whom one reg,lfds innooent and w:hicb 'creates the notion that the death of the person took place through him. !GUiDg by mistake' ba~ been excepted 'by this.

'~Fgrev,er" means one that lives forever. It has also been maintained thilt Khulood means 'staying too b)QG; and La' 'n means cursing: and keepingawa.y from the favours: ofAIU\h.. The cmsed is that man. on whom curse has 'been provedor one on whom. cursing has been invoked, The Ulama differ regarding these verses and thus: they marshal arguments that the' repentance of the one who has committed a murder intentionallywill not be accepted and he win alw,ay:s remain in 'Hen. ,And this goes aga,i'ns,t fhe Statement of AUih::

"Verily, AHih forgives not. that partners should be set up with Him in worship bUlt He forgives except that (anything else) to wbomHe pleases' (Su.rah An\ ... NutJ~, 4:48) ..

The Ulama have given various explanations for U.

I. This retribution. is for that person who considers the intentional murder of a believerjustified,

2. 'This retribution. is for that person who is, deserving of it. with the possibility Ih.athe will not receive the reUibuition, and that he does righteous deeds and is deserving of rewards .. Even then if'he getsthe retribution his bad deedwill be given preference,

'3

1. This verseW8S revealed by way of warning and rebuke and' on aecount of the gravity of the matter,

4. Khulood means staying for a long time.

The statement of Ibn Abbas and some others is that the repentance of the man who, commits murder deliberately is not accepted, So much so that Ibn Abbas says that this verse is the last verse-which

,

has not been cancelled by any other verse. The real thing i~ that a

murderer has to meet three claims: (1) the Right of AIHlh,"(2) the right of the successors of the victim; and (3) the right of the:' victim, The Right of A1Uih is dropped 'by repentance. The right: of the

- - . I

successors is dropped, by paying them the blood-money in the world

or by obtaining forgiveness. Albeit the right of the murdered person is not dropped until he meets themurd,erler on the Day of Judgement, and placing his head in the hand of the murderer does, not say, '0 Allah I! Ask him about why did hemurder me?" ,'.'

Allah says: "So 'w'hen they angered Us •.. " Asfmreans severe sadness and severe wrath." while revenge; means punishment derived from Naqma- indignation; grudge etc"

.I'

AUiJl says, "De they then walt; . .'''' These verses have descended to confirm two active Attributes of Allah, that is" the Ajtribute of Ityaan and the attribute of Maji', in other words the Attributes of AUii,]) about His corning on the Day of Judgement, The Faith of the A hlus Sunnah in these Attributes is based on the fact that they are real and are remote from such amplifications 8S are essentially

i' -

Ilhoad and Ta'teel.

It appears appropriate that we present here the statement. of the exponent of Tajahhum and Ta 'teel of this time.Wemean Zahid AlKauthari . He writes on the footnotes of the Kitab-ul-Asma was-

Sifat by Al-Baihaqi, .

"Az-Zamakhshari said that AUibwiU bring d100m through clouds from which people will expect mercy. This doom will be

74

nemendously horrendous and exciting." Imam Fakhruddin Ar-Razi says, "They will recei ve the command of Allah,"

The statement: that Al-Kauthari has quoted from his preceding Ulama who believed in Ta 'teel suffers from ;1 great deal of looseness in Ta 'weel and TusAretth. However" tbe verses are lucid on their subjects in 'which there: is no scope for these interpretations. The first verse gives information Ito those wbo insist on Kufr and follow the path ofanimus and Satan that they have only to waitfor Allah Who wil.l come in the clouds to judge: between them .. , This win happen oa the Day of Judgement. That is, why He says: B,fter it that the issues, will be judged. The second verse is also perfectly clear, The amplification of tbeword 'to come" in the sense of command or doom" only on the ground that tbe word /tyQ'an bas been used in some other verses for the coming of the angels or of others, is not possible.

AU:lh says, "Auld flour Lord comes with thean,gels in, rows," It isnot possible to construe this verse in the sense of coming of doom for it means the coming of Allah on the Day of Judgement to judge the issues, At that: 'time the angels will be standing lines up in respect and awe of AUill. At the' time ofHis arrival, 'the sky will be rent withthe clouds, as i:s revealed from the last verse, AIHih win come, will descend" andwiU be: close. He rose over His Throne and separated from the creatures. Tbese are the real acts of Allah" and to claim that these are appearances, tantamount tc denying, Allih":s Power over actio'n,. To believe 'that this c(llmi:n,g will be like the coming 0,' the: creature, and this, is metaphorical, leads to denial and negation.

7S

Affirmation of the Face, the Ey'es, and, the Hands for AlIA,1l

*'.. . ... - ....... ". "".' t:."" .. ;: .. ~ .. ".,"'" ...... , ....

~':-~ ,L;"_ 0, ~,~

~"" ;'- -, .... '

ADd, He said, "AD.d.tlte Faee 0,( Jou:r Lord full of M:aj esty aod. ,HoRour will sblde fo,rever.'" (Surall A~~fihman, 55:::27); '''Everytllin,gw,ill perish. save His: F;a!ce."(Su,,",all AI-QD8as, 2,8::81); lie said" "'What prevents you fruBJprostratingyours,elf to t.e 'O,D,e whom,llIave created with IJothMy Band,s:." (Su,rah Sad" 38:'5); "The Je:ws say: 'ARAh,'. Rand is 'tied up (i.e. H:e d,ols not gi,vean.d spend or His Bounty).' Be ib.el:r bands tied up.nd be tbe'y a,eeursed for wh,st they u.ttered,. Nay, ~oth His Hands, are 'w,ldely outstretched .. He spe.ds '~o,f HmBounty) as He wills." (Surtlh A,l-Mll 'idall" 5:64).; and Anilll, says "So 'wait patie •. tJytOMuhammad ~J ~ .uJ1 ,~)Ior the Decis,ion, lof ,..Dr Lord, fOlf ve:r,lly" you In uu,der Our Kyest (8urRh A',·:ru,,., 52:41" "And W'e Icarrled him en ~I (ship,) made· ,of plInks ,an •. Dlils,. Floating under Our Ey,es:, a rew,ani lor him wllo bad been rej,eeted:!'" GS"rll'AI-QlImar,54: 13,14);'IlAad I endued. you •. itb love fromMe, iD order that yoamay be broug,b:t up under My Eyle.:" (Surah' Ttl-Ita., 20:31'),.

Both these verses (i,e, 55:2.1 and 28:88) mention the attfibute of Face, Thereare numerous passages in the Qrur"inand the Hadith in the affimation of' Face which ne;gate those: amplifications; of the Mu 'attilah' whichthey do in th.e explanation of Wajh (countenance)

"

bymterpreting: it in terms of side, direction.reward and being. The creed of the Aldui",:Haqq is that: countenance is: an attribute separated from Self. By proving this attribute it is not implied that Allah is composed of organs as is the statement of tbeMujassimaU1• It, is ratber an Attribute of Allah whi,cb is fit for His Self. This does not resemble any countenance, nor' isthere it face: like it,

TheMu 'attilah have argued from both these verses that what is meant by countenance is the Self, for in His eternality and nonextinction, countenance has no special position.

We disagree with this argumentation for if thelle is no real face for AUah then to use this word in the sense ofSelfwill also not be justified. This is, because when a word has been formed -to express one meaning, llt is not possible 100se it for othermeanings unless of 'course the rea] meaning is proved for the object so qualified, and. it is possible for the mind to' be: diverted frolm. the one 'whic'b is implied to what is intended to be implied, from which its appearance can. be removed b1y any other way., It may be stated that the word Baqa is related toWajh" and from this, the' etemality of the Self becomesimpli'ed, instead of' saying that Wajh has, been mentioned in an absolute 'way in. thre sense of meaning. AI ... Bamaqi hasmentionedby quoting Al-Khattaabi that when AIHlh by saying

'~..eG\~r;~1;~ I~~; J;:; ,

"And the Face of your Lord full of Majesty and Honour will

abide forever," (55:27) - -

to His Self and as for the atbibU'~e of coemenance He did 'Dot mention countenance in lieu of ,anything~'Might and Glory' are Attributes of countenance and countenance is an attribute of Self

How is the Ta' 'weet of countenance with Self or anything, else possible in the Hadith At ... Taa'if. He says:

II] See' footnote on page No. 34

77

'I take sheher in that radiance of Your Countenance by which You illuminated 'the darknesses etc, ~

Mor;eover, it is, narrated by Abu Moosa Al-Ash'ari ,~ ill' ~ J that the Prophet (~J ~ &1, ~) said:

• J," _ ....... f·.'.L .'" '-:'.'~. ~ ..... ' .'_ ..... Ji .. i, "J~ '.'"'''.:; .' I, J~ a;.s' )1:' '" '.1,'fl'II 'j'- ' ... j!J_' I:, Jl'.'I[ .. , '

_., .... 10 .....4.1 ••••• n " ... £u '!.,;Ii ':'P- J ~~ ~ r'""i , .. "-- ,,' 'J"'" J j-- ..... ~),

v~ J-r--i ... H !:i ~.- " " " ¥ ',~ .. " --., - --" .," ii"

"His cover is, 'Radiance or Fire, If He uncovers it then. the brightness of His Countenance win bum upthe creature UPI to die end of His sight, U

AUih says: "'What prevents, ... ", In both the verses occurring afterwards there is, affirrnation of the rea] attribute of both His Hands suited to His Stature. In the first verse, Heis rebuking Satan when he had refused to, He pf-ostrate before Adam 'whom AUihl1ad made with His, own Hands, It is not pioss,ible :tor us to Interpret 'Hands' in the sense of power, for .AUahcreated all things inc:luding Satan by His power. This gives no distinctiveness to Adam with which he could be distinguished,

In ,I Hadith reported by Abd.ull:ah bin "Amr (~._ij\ ~ ;,)i't is mentioned:

"AUih created three things with His own Hands. He created Adam with His own Hands: Hie wrote the Torah with His Hands and planted the Garden of Eden with His Hands. n

Special mention of these three things, des,p,ite the fact that tbey came into existence along with other creatures through His Power, .amgues in favour of ' an additi.onal feature in their' creation .

•

Yadain (two bands) along with 'tbegrammatic'al form meant for two

is recognised forreal hands alone. It has never been used in 'the sense of power and favour. It will not be justified to say thatAtlih

created them withH!s two powers or two favours, because to construe from bands the sense: of'power, favour or any other sense than these, is possible only for such a one who really possesses two bands. This cannot be stated for the wind that this is its hand or it is th.e:hand of water ~

The argument of the Mu'attil'aA that in some: verses hand has been mentioned in singular number and in some in plural, is not valid, for some work is done by both the hands but according to usage the handi:s mentioned in. singular such. as when it is said, 'I saw with my eye,' or '] heard with my O'WD. ear,' but whatis really meant is that [saw with my both eyes Of' heard with :my both ears, Moreover sometimes a singular pronoun stands for the pllural Such as, AUi.h say. ,.S:

w-

~ !'?J.,}< i )i~J., ., ". .,." _...... ~JI, ......... ,,,." ! :"'",

'~I~~~, .. w:JII~~l ~jJw:lT

"If you two (w.iv,e:s of the Prophet rL- J ~ &~ ~ , namely 'Aisbah and Hafsah 6,f'; ~~ ~)turn in repeatancetc AlIih, (ittwiU be better for you)" your hearts are indeed so inclined (to oppose wbatlhe Prophet ~"~.J.l~ J...P' likes):' (Surah At~ Tahrim, 66 :4)

Despite the fa.ct that the Arabic grammar is as:ainst it" the meaning understood is "twohearts. ,t

How can 'band" be interpretedto mean power when the text proves mentioning of palm, fingers, rightand left, closing, opening.etc. Which can happen ,only in the ease of a real hand,

In. the second verse, .AUAh describes a statemenr of the Jews in whicb. they found fault with AUih and (AUilbForbid mejthey described an attribu.te of His construing to meanthat His Hand is misedy in spending. IOn the contrary:, Alldh proves liberality forHis Self, that is, His, both Hands are open to grant and to be genelous. He: spends as He: U~es. It has been mentioned ina. Haditl» that:

",,""-, - '.... '" ",.;$ ~ ."

" .. ~ ,. '.' \..- ., ,~., ''".'', r .. "'\.:fJ':.' ·,1 "'.. J;ll, . ~. . '~. "'... II 'Ii. .., ..' ... '" ,O!."'., .1· .... ' .. " ,.'" ·rr .11. '"

,.~, .. ,A.o". ..... :J "J '.J; '11:t- ~ ,C,, oW 1 ,.'~ ~ ..

- .... "'" . '.- - ~'",. ~._;"'~ ,

"The Right Hand of AI1!h is: generous day and night and HIs Generosity does not decrease: by spending, ",

Look, ifAllah did not have real bands how wouldthis interpretation of keeping them (llpen be correct?

These arguments: ale enough to blacken the faces of those 'who flds!ely interpret.

AUah says, "SOl wait patientl, ..... " In thelatter three verses" Allah prov1es that He has Eyes withwhieh He sees all the tangibles. This hi, a real attribute of Allah 'in. accordance with His Graeev Its affirmation does Dot need constitution with fat and nerves and their being liable to be defective.

Inthe sense ofvision, protection and watchfulnessthe explanations ofthe Mu ~attilQ'h is denial and negation.

The fact that in some texts these have beenmentioned in sins;ular number and in others in plural, offers no argumem for the negation of these meanings. There is scope for it in the Arabic language .. The language permits the use of pronoun for plumls (three 0[' more) even for two things, as the use of a singular number is also made for two. We have abeady referred. to it in the explanation of Y"dain (hands).

The basis for deciding as to which oftbe meanings of eye mentioned above should be uSied.,ispossibIDe: to determine: only wh.en the person meant in this connection has. real eyes. So, do, the Mu ~a,ttilah mean to say that AllAh is seekingtc be regardedas worthy of praise For those A.t1ributes which He does not POSSICSS? He is proving eyes for Himself although He is bereft of this attribute? 'Or, do they want to say that to seethings is not associated. witb an attribute specific to His SeU: but rather He sees them. with His Self just as tbe Mu 'tazilait say tbat He is Ablle by virtue of'His Self and an Intender by virtue ofHi:s Self, etc .. ete,

In the first of these three verses, Allah is commanding His

80

Mess'enger (~'JI ~ ~UI ~) that he should adopt endurance at the behest of Allah and bear with the tortures he is receiving from. his community. Withthi:scommandHe is stating that he is under the care and protection IOf Allah.

In, the second verse, Allih is informing that whentbe community IOf Noah. (r}l..u~) rejected him and fo,r thisact it became necessary that this community be doomed and bence it W'3S overtaken by the delnlle" then Noah put himself and his companions in such a boat which was built of big planks and nails. In Arabic, the word Dusur is, plural of Dtsaor 'which means nails and whi.ch are used to fix the planks. That boat sailed before AUih under His watch.

In the third verse, Allah has addressed His Prophet Moses (r')LJI~) that He directed His love towards him, in other words". Allah Himself loves, M'osJe,s, and made him beloved in the eyes, of~be people also. He lot him brought up under His Own Eyes, and trained. him in such a 'way that he could be prepared to convey tbe Message of Allah to the Pbaroab and his community ..

81

#'j1 J."' ""'. "". ~ "'" , .. , )o.J." '" "" _,..,;' ~ ~. ~' ,,';i". "",'" '":''' ""''''''f'~ ~... . "''1; ....

-dl-~\. 'O~ ~\ d.:'1 ',~ ''''til, O;a~ ~ ~,,,, IU,.)l' - -"~{'d' 5L ~ "1~,'.,__.!._fJ""

~- r,!- P-, ~ ~I" 'J. \~ ill! f!l" ~;. -;;Iii. "' . 'ill - .> ~, _." . - .~

~~h~t~»$:lF:1I~~:dJ_; ,. ~-~l.i'b:'{

A.dUe said, "Iad!ood. AllAh has, he'a'r,d the statement llifher (Kha,ulah biDt Tha'iabah) tha:t disputes with you (0 Mu,ha:mR1ad ~ ~11 .jJ ~~) ,co-ncernlng: her busb.,nd (A.sbin As..s •• i,t), ,1:Rdeomp,laias ,to AII'Ah,. And AIl'1l1 hears 'the argum:eat between YDU 'both. Verily" AllAh is: ,All-Hea,rer, AII-See,r" (Sura" A,I-Mujadi/ah", S8:1),;aRdH,e said, "Indeed; Allah hasb,eard the state:ment or tlilJOIS,e (Jews) who say: 'T'ru_ly" Allah_ is: poor and we are ricb"" (Surah Al-,'l.,,.an, 3:181).;: :1,D.,d He' 'said, "Or do, they think that We hear not 'b,mr seeretsand tbeir p,rl,vale counsel? ,(_Y,es We do) 0:0,., Our Mess,ellg,eTs, (appointed I'Dgels

in, eharge of mankind) are by them, to reeerd" (Sp,rah Az-Zukhrllf, 4,3dIO).; and He' said, "Verily! I am with yQb. beth, hearing: aud seeing'" (SurahTa-:ll,fl,20:46); "Ko,ows be .no1tt.at Allih does see (wll.,t be dees)?" (96:14).; "Wile sees you (0 Muhamma,d ,~ d,1i', ~ ~~) 'when you I,taold up (alOR,e 8,( night for T'alllJjjllld prayers), And your movements .molal those wbo :£8U prostrate (along with you tD AUill in the five eom,'lIiIlsory congrega.'ti1onal prayers). Verily! He,.onl!y Be, is the All-Bearer, the All-Know,e:r" (Surah A~"~"" 'ara,26;::lll-, 22,0); "And say (,0 Mohammad ~:J"~ 4Ul~) "'Do dleed.s! Allih wiD see your de,eds, BII,d, (so will) His: Messenger and the 'beli,evers" (S.',.,. At ... Ttluba, 9: 1 05) .. ,

At 'this place the author is mentioning those verses of the Qur'an in whichAlIih 't s Attributes of hearing and seeing have been described.

81

The attribute of bearing has been proven in five forms, This means the real attribute through which the knowledge of sound is obtained as, we have already explained earlier.

Basar is that attribute which provides knowledge about people and colours. Ru yat (seeing) is necessary for hi' l't is narrated in the Hadith. of Abu M,oo:sa:

~y,J.x. ~~ 1('\", ,oti.:'l,,: ,:; .. , '~I'~~~ ~:"I ~~ .. " .... -';~t J$"'''' 'I" ~""l r' ·lEn 1i':,~1 ta

.T ~J _-' -.IJ .... T _, ""''''_'' "c-' ~). ..... "'t':!

,. !ll1I!"" -_ r '" ~ . pi!" :_ - J .",. L.I ,_ ~

... ., """,..... •· .. t..,. . .. 'It,;c

I~_J, ~ ....... : .• ~(' ~[ Jl' .... ;,., . .Ii. ,-,.1 ... -.ill-l:.!;,' I \~'rI: ""Iji[ill. ~

. _~Iu~'~r'~ .:_:_.~ .. ~·""··U?'J.:i'~ .. '~u~" .J .. ~'~

'1"0 Peoplel Take i't easy, Y,QU are not calling a deaf or an absent man. You are calling a hearing ,and a seeing One, The One Whom you are calling is nearer to you than the neck of your riding animal."

Each of the two Attributes of bearing and seei,ng exists in its perfect form, In fact AlIih has condemned the pOrlythei:sts for it tha,Ithey worship suchthings which D'eitber hear nor see. 'The first verse was revealed regarding Khaulah bint Tha 'labab (~u; ~ J) ~. a lady Companion of the Prophet (~ J ~ J.lI ..# ),' witb whom her husband had entered into ,Zihar (a practice in which 8. husband declares his wife as equivalent to the back of'his mother and separates her), She came to the Prophet (~J~ .._u!lr~) and complained against the attitude of her husband and talked to the: Prophet (r-L _, ~ .~ ~) about it The Prophet (~J ~, ~~ ~) told her;

. ~I" .:: .... ' .~ ,jj \t 11u) fl. »,

~@ ,~ ~

"In my op,inion you have become forbidden for your husband,"

Imam Bukhari has reported in the Sahih through 'Aishah (dJ' ~) lp) who says:

I jl'~ }!~.~ U~,~I ~,;L;. :u1 ,~t~_:'~1 j~: -'"y, .;'_'.' .. j loSJJ, ~ ~\ ~;jl.

cr '" ~" ~ ';==-Y- ~ .~ ~, ,

. ",iiiI_.---- __ _,_ _ ~,. .~

,:ai, :~,;;;,'.&i J~'u ~J:,Z \..A, ~'i It; s-:ll ~ ~G ~ dl:J _;&114YJ

II .lR- Jj ~ ~.~~ JI J:,i'ds,ll e:.

,

13

"All praise is for AllfthVlhos'e' hearing of all sounds, is limitless. The complaining woman came to the Prophet (~, rl-J ~ ~_lJ.I) and began to complain. I heardher talk from a

corner oftbe house. On this occasion AUih sent down the verse, 'And Allih has beard" .. Allih is All-Hearer, AU .. Seer'."

The' second verse descended about Finhaas, the Jew, when he said to Abu Bakr in response to being invited to embrace Islam."Q Abu Bakrl I do not stand in need ofAUah; It is He: Who needs me, If Hie were rich He wo,uld not ask for loan from me. ""

In, 'the third verse" it has been stated by way of warning, and dismaying whether it is so that those who do a wrong, thing stealthily, believe 'that Allah does not hear their whisperings. Allah certainly hears them and his watchmen record their 'talks and deeds,

Ju the fourth verse, .Allah is addressing Moses and Aaron. Both had complained 'to, AllAh regarding the violence: and oppressionof the Pharaoh. At this, Allih asked them :not to be afraid.He is with them, He hears and sees,

The fifth verse descended regarding Abu J ahl, He had prevented the Prophet (~.J ~ ~!I~) from offering Salaat (prayer) near tile Ka'bah, The verse came on this, occasion in which ,AUAh says:

a;f;,~ir ~l ~~l O~~\ .;1 ~O~,I' ~.,~r v! ~:J1 0 J;.,ijl1~ 0 ~ ~~\ ::;~1;"

~~~it\~j~o "Have you (01 Muhammad rJ-, ~ 'iI.W~) seen him (i.e, Abu Jshl) who prevents a slave (Muhammad ~JI ~ .JJl1~) whenhe prays? TeU me" if he (Muhammad .~) ~ ..llI,jLP) is on the guidance (of AUah) or enjoins piety. TeU me, if he (the disbeliever, Abu Jahl) denies (the truth, i .. e. this Qur'an), and turns aw'ay? Knows he not: that AllAh does see (what h.e does)?" (Sura'h! Al-~.41tJ'q, 96: 9 .. 14)..

84

Attrfhutes lor Allah regarding grip,plan.nin,g devising a,ndpardoning, etc,

p'llo:i,shment" (SaM" Ar-Ra'd~ 13::13); and. He IS.aid, "And th~y ('isbelievers) p,loded (to kin les:as fSu, ~), a.d, AllAh plann,ed mo,. AndAllih is the Best of tbe pl!a,B.e'lis"(Sul'ah~ A)'-'~Imran,3 :54),; aOld Re:said, "So tll.ey ,lotted a plIQ~ aDd We plloued a plan, whilet.h~y pefeeivednot'" ~"!,,ah A,n .. Nd'm!I" ,27::50).; and, He said, "VerilY" 'tb~r are but plotti.,I: a plet (aga,insrt :JIIU 0 Mubalnmad FJ ~ .uJ'~ ,).P '),. ADd I (too) am planning a ,plan" (Sul'tln Alt"'Zariq, 86: IS-I'):; "Wltlether you (mankind) dlselese I(by good words or thanks) ft, good. deed I(done to you in the form, .f a favour by so,mleo.ne), or eoneeal It, olr p:s,rd,on' aD e'il".~~verily" AIIill is Eve:f Oft .. PardoniDII~' ,All ... "OW8Irful" (SuraItAn .. Nisa', 4:: l49},:; "And ICit tllil!em pardo:n aad fm1rgi¥e. Do youID.et love that Allilb. :sbould forg;veyou? And AJlib is Oft-Flortgiving, Most Merciful'~ ~u,r'iah An ... NRf, 241:12); and He s:a:i,d, "Bat honour, pl.wler and aJorybielong to Allih" His Messe:nger

(Mab:ammad ~J .• " .. ~J,;." UI ~')'" ;8:o,d to the believers,." (Su1 .. :h .A!l~ MlID,ajiqulI, 63:8~,;. :8nd Hesli.d" qB.tiog IbiD' (Satan), - "By YOHr Migbt, then I wi. :sorely mis,Jeadtlil,emall." (SII'rd" ,sad, 38:8,1:); and H,e said, "Blessed is the Nam,e~ .f ,y,our Lord (AI~lh), the Owner ,of Majesty and 80,:D,8ur" (Surllh~ AI~Bahman,55;:78); :8od He sal.d, "So wOir,sb:ip Him (AloDie), and be cO'D!staotand p,atie:Dtm His wors:hip .. Do J~OUkR(JW of any 'w.ho Is slmUar to, Him?" (S"m,1I Maryam, '9:05;; ":Aadthere is DODle coequal oir comparable' unbJHim" (Sura'hA.l:" lkhltls, 112:4);; a.,dHe sa.id,. "Tb.eID do not set up, riV1als unto Alii. (ilK :wo,r:ship) whil.e: you know (lh.at: He Alone has the righ.~ to be wor;sb'ipped)" (SUl'IfI' AJ .. BaqIl1 .. i,1::2Z); i' And olf :1H:ankind ares:omle ;

- - '. . _.... _ r

who take (for 'wa:r:sllip) otbers.lJesldes AUAb B5:ril',115 !(to AlIih),.,T:hey !

leve ·them IS they love AllAh'" (S'".11 AI-Btlqartl'A, 2:165); and He said, "An,. :say: 'AD tiI'e praises an,dtbalnks are tD Mill, Who has n,ot begoften a son. (oo:ran offs:pr1n,g), and Who has DO partner in (His) DomiaioD, no,r He Is lowro baye a Wall (b.elper, protl~etDr lor;,

',-.o~"'r).· ,And. tn!l~Q11.-.-'lfti .. , '9'1- .~~'4>'" , ... ntlle ma- .. ~ ';:G ?ie8000- l'Alltihr4",:AlrIJar'

IUPr_!ll'nL 0 .. ~"UJ' .DJIllnuu au -- - . ,&~ . ,

(ADill is the Most Great»)'" (S."".At-lsN, 17::lI1);~"Whltsoe've(ris to i tbebleavens alil:d wh:atsoever is: (liD die earth glorifies AUlh. His, istlhe d,.minion, and to Hilm beloDI aU tile praises 8ndtltanics,and Reis

86

Abl.e to do aD Ikings'~ (SU,..,,! .4,t· To.gh IIbulI'" 64:1.); and. He: said, "BI,essed is He: Wbo sent dow •. the ertteelen (0" right andwro'Dg'li.e .. tbls 'Qur'in) tOI His slave (Muhammad rL J ~ 411 ~ ) that he may be a. waro,er to tbe~ttlami" (mankio,d and jinns.)., He to Whom bel.:nlls iBe ,d,omlniODoftheheavens aud 'the earth, BDid Who has begoH"D tRO SliD ,(cblldren Glr .ffspring) and fur 'Whom there :·s 100 pa.rtner :in, 'tb.e d.ominion. He has er,eated everythin:l, and has measured it e!Xaetly ae~·o.,ding to its duemeasurem,ents:" (Surah rU-Fu,r-.qan, 25:1,2).; 3nd. He said; "No SOlD (or offspring or ,children) did .Allih beget" A.Grill th.er'B .Iny ilah (pd) ,along witb Him; (if there: lI,ad.lbeen many goos):, beb.old, each godi.wllu.ld. have ta:kelR a,way wh.a. be had ereated,. aRid sO.Rle would hayetried to overcame others! Glorified is Alli.h. a.bove all that they aHribuie to Him!:" "All-Knower' ,olfth!e unseen and the seen:! Exalted Is: Be lever all tbat: th~y assoeiate aspartners to Him!" (S.rah AI-Mu'm;IJ:""~ 23:91,92)1;. "So put not (ol",ard similitu,d.es for AUib 015 there is Dotkin.g simU.'r II.Ri'lll, nor He' nsmnbles anycbin:I)~ Trill:ly:! Anah knows :Rnd you Imoiw .et" (Su,.a"~ A,,~ahl, 16:74)1;; ",Say (0 .Muhamma.d rL"~ tL.l.h .}-PI)I: 'I(But) the things that my LO'l"d.l1as ind,reed forbidd,en are Al~Fawtihb" «great evil sin:s, every kililld ,of unlawful sexual mtercouneete.)wheth.er c,o:mmitted ope:olyor Silcretly, sins (of' a.llkinds), unrilk'eeous oppressi;on, ,joining plartn,Blr,s (i'D 'worship) with. AUih for whi.eli He has I.iven DID authoriQ',. aDd s:aying things ablollt Allah of which fOU have .0.01 ImDwledge ~ ", (Stir." AI ... A "raj, 7:33)~

In the verses mentioned above Allah has proved His Attributes of having a grip, seheming, devising and par1ioning 'etc. All the.s'e Attributes are active and voluntary. 'But by making a noun out. of the .adj'6ctives of scheming and simulating it win Dot be proper WI can AIla:ha schemer and a simulator, It is necessaryto limit ourselves onlyup to the words mentioned in the Qur'in ..

,The meaning of "Mlg'hty In s,tnnph" is that AUih puts avery

strong grip for aW,llicUng pun.ishm.el1t~ He has stated at one p~ac:e:

~ ." .. --;:1 .. -:I .• ~_, J .t: .. ~. ~ ~

~ ..,\_.:!'Io!.u .J I ,. u Y

p.~ ,J;.'.'" i

"Verily, the Grip of your Lord. is severe."

87

"Verily! His seizure is painful, and severe."

The verse in which Allah has described HimseIDfas the best in. planning means tbatAll8.h has the power' to enforce planning s,wi.fUy. Some Ulama of the Sa:lafhave explained the meaning of Allah's planning wi~h the slaves itt the sense 1hatHe awards them

f . d· . '. TID . dI h 0, 'lb I

~a.V()Uir:s . respite sms" 8 IS Ij_l_eway . e gives t ' em a ong, rope"

When 'they commit ,8 sin, He rewards them w·ilh. a favour in retum bu. they do not understand it. The ,Ha,dtth mentions that:

-

"When AllAh rewards a slave inspite cfhis sinthen he must

understand tha.t ,Allab is giving:mm a long rope,"

The verse concerning planning was revealed in connection with Jesus. When fhe Jews intended to'kill him; he went into a house whi.cb bad . a wiindow. AllAh got him lifted to tbe heaven by Gabr.ilel tbrou,gh that window. A 'man named Juda entered tbat house to' ),'ea4 the:kiUers to Jesus so that they could kill him. At that time AllJJh tumed the cheat India into a likeness of Jesus. When he came: out of the bouse and told the people that there was: no one in the house they killed . this, man in the belief'that they had killed Jesus himself WbUe making an indieati,on towards thi:s event Allib says;

~~i~6~~'

"And they (the disbelievers) plotted [to kill 'Iesa (Jesus),

{JW,..J; ] and Allah planned too. .. ~'

And Allah's ,Stalement: "'Theyp.loUedand Allah planned" etc, relates to the niae persons o€the community of Prophet Saleh wbo took, an oath in the 'Name of-AUlh that

88

"["W'e will kiU Saleh and the: members of his, household tonight and will tell his protectorthatwe have no information about 'the murder alaU,,'n

The consequence of their intdpe was that Allah played an intrigue wi~h them and destroyed their community root and branch.

AUab says: "Whether you (ma,D_kind) disclose: n~" this verse: proves that AIHih bas the attributes of forgiveness" power pardon, mercy, reverence, blessinggrace and generosity.

_.

AI ... I'A.fu (The: Forgiver) is the: Name of Allah which means that Self Who avoids givin.gpunishm,en-t to the slaves after they have repented. Allah says:

~- ~ ~ ~ .,#' iii • ~#' ..r. ~ ;'~ ~ ~ .A",~~ _~~, .Ii'_"'" L,

I~~ _,_" ~ ~.-f_. "~ I~, '!!'.~~tl l :!LL$jJ, "':

_9 _..~ - - ~ L.t4~1"'J;;~.,;,~~r· ~' .. -[ _,A-,:-

"And He it is Who accepts repentance from His slaves, and forgives sins" and He knows what you do;' (Surah AshSkura, 42:25) ..

Perfect 'A_fo (f()lrgivleness) is that which is accompenied by possessing a lasting power of revenge. That is why the names of Al- 'Afoand, Al .. Qruleer have occurred together in this verse and in omer verses.

Ability is that attribute which relates to the [existence and nODexistence of theprobables. Whatever has come into existence in the universe is because of His Win and Ability, as at Hadith says:

«~,~~ ~~j~}lSJ.&1 ;W~,Jl

"Whatever AUah wined took place, and whatever He did not win did not take place."

And Allah says, "'Let them pardon and forljjve~" This was revealed about Abu Bakr (w ,.J11 ~J) when hie had taken an oath that he would not spend anything on Mistah bin Athaatha .. This man was: one of these who bad taken part in the {Ik (lie) regarding 'Aishah ~ -Uj,1 ~') •

The mother ofMistah was the dll1\ghter of the aunt of Abu BaD, (dll rJ ~),.When this verse descended Abu Bakr said:

.)'·.tl ... "~.:".' :1' .~ . t .. tl".~"""'."""

f: <t.U,...4J!U, vi ,'_""'" ~ ~ -' JI-

..,. E;~ '. ~ !I'!"oW'

"~'I wish that AllAh pardon me: and I reconcile myself. n

And ,A1U\h says~;"But honour" POw1t!.r and glory belo:ng to Alli'b/C'i This verse descended about the chief of the hypocrites Abdullah bin Ubaiy bin S~du,I who had sworn on the occasion of a battlethat be would drive out the Prophet: (rJ_", J ~. illl ~) and his Companions fro:m Al-Madmeh. Allah sent down this verse on fhis occasion:

._~, ~-,:,~j..Ji.~.J ~~I~~.t~l G~ ~,..di,J' r.:: :.~ d 5)~' ,

'~~J ~/ ',_' ,;,.r," ~',. - J '. :- .'_.r ... : oII!!I.~- .,. •• - -. " ... ,

"They (hyprocrites] say: "If we return to Al-Madinah, indeed the more honourable (' AbdUllah bin Ubaiy bin Salul, the chief of hyprocrites at Al-Madinah) win expel therefrom the meaner (i.e, AUih's Messenger ~) ~ <tU~ J..P).." But honour, power and glory belong to Allah, His Messenger (Muhammad rL J ~ ~.J.jI, ~), and to the believers, but the hypocrites know not", (Surab AJ,·Mu.najlqul1r, 6,] ::8).

This cursed man considers that 'more honourable' means himself and his companions. It was, to refute this statement that A1Ulb sent down this verse.

Might is an attribute which Allab has proved for Himself: AIUih says: '" ~1 J!' ~.,. --:i, ~i-:' ~ .• '.'

'II( -.'_", _ 2~ rJ 'T

- '_..,r

"He is the Mighty and the Wise," and said:

~~t?j~r0ij,

~ .;

"Allah is Stro:ll\g and Mighty,"

Allih has sworn with this name as has been mentioned in the Hadith for intercession:

'~I ~r~,'~ :: ~li .. ' .... lit~. ~ .. " .,'~.\r ~ v:-:~~ .. , .·~t '.<. 7 ... ~ ...... II

~" . (_rO "" If" J>" .. J Ii..£.. ,U':'! J tJ.f:.J

_- -. - ~ 'iIIII' @I...F ""

"I swear by My Might, My Glory, and My Magnificence that whoever says La ilaha ilia tillah I will certainly take him out."

He stated about Satan that be said:

J.':: "".~"")J. "" ... "'" ~1' :;. ."if ...... ~~ ....... 1;'" ).

~~I r'.f.i.!j.)~;,.lIO\~~ ~~"'::J' ~ 'r

"By Your Might, then I will surely mislead them all, -ex:c:ept Your chosen slaves amongst them (faithful, obedient, true believers of Isla-mi,e Monotheism) (Sarah Sa:d, 38:: 82;83)

It is reported in Sah,in Al-Bukhar: etc., that Abu Hurairah narrates:

"Prophet A,yub (Job) was, bathing naked, gold locusts descended upon him. He began '~O collect them, in his clothes. His Lord caned him, '0 Ayuh (J ob) ~ did .I not make you independent of it?' He said, 'Yes I swear by Your Might, this is correct; but I am not independent of Your Blessing.' n

It has been reported in a Ha'dith of invocstion which the Prophet (~J ~ qjjl u--l~I) taught a man who felt ache in his body, The

invocation is:

'~'~I seek refuge through Your Might and. Power from that .mischief with which I am interacting and of' which [ am afraid. '_~'

,

~ight is also used in the sense of domination" and wrath. It is. said;

·"'_z-.2ahu, that is, he became: dominant over him .. It will carry this sense when the: verb is used in. a particular form of the Arabic grammar, i.e, Ya 'uzzu. It is also the: same when :it is s.pe~l as Ya-"azZUt it is said, Ardun Ezazun (extremely hard earth). It is also used to mean the height of'respect and victory. This happens when the nominative verb is pronounced as Ya'izzu,. ,AU these meanings

91

are proved for the Revered and Magnificent A,nih~

And Allah says: "'BI,e's'Sed is the Name of your Lerd," This has been derived from Barakah (blessing) which means eternality of goodness and its, abundance. And the meaning of Dhul-Jalal is On.e of magnificence and greatness. and this is the Only Allah Whom no one is greater than. And lkraammeans the OneWho is so revered as Hie deserves" It has also been stated that it means the One Who gives all forms, of honour toHis virtuous slaves in this world and the Hereafter. AUih knows better,

And Allah says" "So worship Rim and be constant •. I'" This nobile vefseconsists of a number of negative attributes such as fhe negation of there being an equivalent, a SOD, a companion to help in lowliness and want, etc. But it has positive' attributes tOQ, such as lordship, praise" control, greatness and blessedness ..

Attriibutes of Neg_rOllin

And Allah says, "Dn you know' of any who is sillllilarto Him:?" Sheikh-ul- Islam Ibn Taimiyah said that the lexicographers state that it means, 'Do you know' anything in the likeness of Him ... Who deserves this name?' It has also! been said, 'Do, 'Y!OD know any such being who is comparable to Him?' U is reported from Ibn Abbas that this verse means similar or resembling.

T'L •• •• h" h . "

_ ne verse contains a negative Interrogation wmcn gives a negative

sells'eand accordingly the verse will mean "You do not know atnytbingcompmabl,e 'to Him ... '"

And Allah says" "And there is Dl." comparable unto Him," ,Kufu means compareble and of similar status, This verse negates all fOIDUS of resemblance and comparability with AUih,. This is because the word has beenused negatively ill a general sense, So, as regards ns meaning it is general. The complete expllatoation of the S'ura,h Al-Ikhlas (the Sincerity) has already been given earlier.

92

And AUAh says;" "T,hendo Bo,t set up rivals: un. AUih when Y8U bIOw~:" The word Andaad is the plural of the word Nidd whos!e meaning as already explained is 'similar and comparable,' and it is proverbial that no lome can be a partner or rival to Allah. It means negation of simHarity as wellas contrast. The meaning of IAntum Ta 'lamoon' win be that, when you know that Allah Alone has created you and your provisions and your gods whom you regarded as comparableend similar to AUih and made them equal to AUih in regarding them as deserving of worship, cannot create any~g:; they are rather themsel yes creamres; they are not owners of any profit and loss. So give up their 'worship and make AllAh the only object of worship and reverence",

And Allah says:" ",ARd of mankiBdare some who take (for wor:sh,ip) IJ)tb.er~s besidesAlliUl :8S rivals, (tDAI'ib).. They I.oye them as they lovle

AUih.'" ,(2: 165). A,Uih is giving information about the polytbeis'ts that they keep their gods as dear as one should. keep Allah, that is" tbey regard these gods as equal to Allah in loving, And those: who become faithful, develop love' for Allah more than the polytheists do! for their objects of worship. This is becensethe faithful have partieularised the Jove for AUih only while the: love expressed by the polytheists lies divided in between their o,bjects of worship, There is no doubt in it that if love is directed to o:ne side alone it is mOfe lasting and strong, It has also been said that the polytheists love their objects of worship in the same way as: the faithful do with AUih;. but the faithful love AUih far more than the disbelievers do with their gods,

Later He says,,"And say: Alltbe 'p,r,aises and thankJs are to A1lah.u ,and magnify Him wit'h all the magnifi.eence. "We- have already given the explanation of the meaning of Hamd (praise) that is, praising with. tongue on the favours and the dis favours, The affirmation of Hamd for AUah consists of such perfections for Him that He Alone is, dies erving of absolute Hamd Who reaches the extreme Oil' such. perfection.

93

Then Allah negated all such things from His Self which fall short of the absolute Hamd such as having a son, a partner and a companion fOlr 'His Self, in other words, negating all wants and needs. This is becsuse AllAh does not make a. friend from His creatures to' fulfill His 'wants and needs ..

Then He commanded to His Messenger (r-Lj .~. illl~ ,~) to magnify Him with all the magnificence, providing all kind of respect to Him

and purifying Him from all defects. "

And Allah says", "Whatsoever' .is ••. Able to dOI.allthin'gs." To'sbele,h means purifying from defects and removingtbem as has alr-eady been explained,

There is no doubt in it that all things of the heavens and theearth ~~ the H amrd ..... ~f ~~eir Lord and "b~ar "'wimess . to His Perfect Knowledge, Abdl'ty., Reverence, Intelligence, Device and Mercy ..

Allah says:

E.. ';""" .~,. s-: .. -, .:, t'd"' fY' ).,,~J- ~ p -: .. -,. l.

4f~AJ~J"t;;~ "':1'w_,,.,~~ ~:Jl~~'&!c)V T

"And there isnota thing, but glorifies HisPraise.Bui you understand not their glorification' (Surah A l-lsra, 17 :44).

There is difference of opinion regarding the: hymns recited by the inanimate objects. Since they do not speak, is. it that they recite 'the hymn by their existence or by their tongue. I think the: second statement is preferable, for AUih says:

"And you understand not their praise."

Thus if their hymns were recited by their apparent condition then this would be: known, So adding one's own interpretation is DOlt correct, AllAh said about Propbet Daud (David):

.(iI\~~ J~~ 7""~ ... :! - "~Ctr" o··~(:"'i\~ ~ l-;. i> .~)J ~""',J~a:1C'1 ... lUI l..

~y~I:>"',~ ~~!J " i..J~t.~:: " -,~J~- ". ~ ~ ~ 1"

"Verily, We made the mountains to glorify Our Praises with him (David) in the 'Ashi (i.e, after the mid-day till sunset) and

lshraq (i.e, ,after the sunrise till mid-day), And (so did) the birds assembled: all with bim (David) did tum (to Allah i.e, glorified His Praises)" (Surah Sad, 38: 18.,19)~

AIIAb says: "Bleslsed is He," We have explained that Tabara.ka is derived from B'a:rakah which meaes etemaUty of goodness and its abundance, but this excess does: not imply the existence of any defective thing, for this means the rejuvenation of voluntary perfections under the Will and Ability of Allih. These perfections are born, in His: Self according: to. 'Wisdo.m.Prior 'to the demand. IQf wisdom the fact of being devoid of these perfections will notbe considered a, defect,

Some people have done the explanation of Tabdraka with permanence and absence of change, The word Birka is derived from. it which meansa tank. This is because its, water does not flow". B,ut this is a rather remote explanation, Furqa(J'nmeans the Qur"an. This Dame was, given because the Qur'an has great power of discerning between truth and falsehood and between guidance and being strayed, The 'word Nazzala describes the gradualness in the descent of the Que"in, for the entire Qur'an did not descend all at once. 'The word'Ab,d means Prophet Muhammad {I~J ~ J.Jli ~) •. He W,IS given the title of being a slave of Allah in order to award him nobility, as has already been. mentioned,

And "A alamin is the plural of ~ala,m. This IDS the Aaqil plural and there are differences of opinion in its meaning, One statement is that this means, b.uman being and another is, that this means, both human:s and the' jinns, The latter statement is correct. This fact is proved that the: Prophet (~ ) ~ .ill, ,JlP) was. sent as the prophet for the jirms also. He used to get together with them and would recite thieQur'an to them, IOn hearing 'the Qur'an, one of their groups embraced Islam, and its members: 'began to frighten 'their community by it. .Allah says:

~l'L;J; ~ t!.U ~~i,!;1lli,~ l!..U ~~;~\ 0~';~ ~l5;~,~ L u_;; ~~"

,J.'" ." ....

"(~J~~.J

,. ., ,.r -

9S

I

""And (remember) when We sent towards you (Muhammad r1-J ~ ~~l ~)Nafran (three to ten persons) of the jinns, (quietly) listening to the Qnr",in, when tthey stood 'in, the presence thereof they said: "Listen in silence!' And wbe:n,~it

f ish d ' h returned t th 'I I: 'U

'was unsnee, t ,ey return,,;, to t elf peop e, as wamees

(Surah Al ... Ahq,aj, 46:29).,

·t, \ ~ ~

"~

And Nadheer and Mundhir is, that person who frightens someone ,;~

with something Its antonym is Basheer or Mubash-.shir, that is, one

, .'.~

who gives you tidings that makes you happy.

.. .

AIl&t1 says, "N,o son did AU .. ~et .. " This blessed verse consists 'Of a '</-

.,~

large number ofdeanthropomorphic attributes whose aim is negation of _~

the attributes which are not in accordance with the Grace of AUah. In ' this verse Allah bas proved Himselfexalted and hallowed from having a son and various other attributes. which fabricative small minds, ascribe

to Allah, such as creators and objects ofworship other than Him, He has forbidden from ascribing anything similar to, Him and ascribing: partner

to Him without any valid rhyme or reason and saying anything about His Self without: knowledge and argument:

This verse consists of the affirmation of Tauhid-ul-Uloohiyah the Oneness of worship and Tauh~id .. ur-Ruboobiyah, the Oneness ofHis Lordship. After giving the information that AUAh has no partner He has clarified it with evident arguments and definite reasons .. Thus .. Hie says, "else would each god.;." that is, iftberewere other gods as the polytheists. maintain:

&~ '. ,~ .. i~~ .. ,;. .A ..... .,.j'1 ... JC.~ ,;'t\ .e~"'''''''']I'.1 :... "\.!~ Uo-'(' "';"1' ~_, ,:c_.). ~"...._p ~l ·,!I~T

". .. (if there had been many gods), behold, reach god would have taken away what be had created, and some would have tried to overcome others}. .. ", (A/~Mu 'm in l1TI': 9 1)

The clarification. of this argument is that if there were a number of gods then creation and other acts would not have been proved and there would have been no means for mutual cooperation, This would have: made mutual differences inevitable just as the

individual weakness of each among the creatures makes the existence of the evil or lack of cooperation inevitable, Thus it is clear that the hel pless and the weak cannot be Allah,

It is therefore necessary that leach one is free in terms of its creatures and its acts, This wilt however, demand that either they are equal 'to one another in power so that none of them could dominate the other and would not take the subject" the creatures and

~~he possession of the other as is done by the rulers in this world. In fact, when they LaB to acquire domination over others, they separate themselves along, with their country, or someone among them proves to be the mightiest: and by virtue of tact and treatment becomes distinct among them. In such a situation two things are necessary for the numerical position of gods. Either the creation of others is snatched by the mightiest, or some demonstrate their superiority over others and resort to rebellion.

But the segregation of each along with its creation from one another goes contrary to what is probable, for thiswiH certainly lead to mutual hatred between the elements of the world, distance and parcelling out into so many pieces, On the other hand, observation shows, that the entire universe is like an organism whose various, limbs are joined together and all its sides are mutually related. This makes it necessary that there is sway of only One object of worship; and the fact that, one does not demonstrate superiority over others and rebels, demands that Allah must be only 'One.

And Allah says; 1~'SDput not forward simulitudes fo·r AIIA,h (as there iSDlothing similar to Hlm, nor He resembles anyrhlng), Truly! AUlih kuOt\\'s: and you know not' (SuTlah An-Nahl, 116:74). This verse forbids that people; regard anything as resembling Allah, for His resemblance is so high that no creature can partake of it.

We have already mentioned the laying down of such measuresand analogies about AHih which may display resemblance and equality between Him and the creatures such as the analogy of Tamtheel and analogy of inclusion etc. The analogy of the First win be used in

His case which means that in the case of each one of that existential perfection with which the creatures are qualified " it does not imply absence or defect, then in having the attributes of such perfections the Creator occupies the first position. It is the Creator Himself Who has bestowed that perfection of the creature. If Allah, despite the possibility of being qualified with these perfections.were r ot qualified with them, then there would be possibilities of existence of such things which are more perfect than Him. But this is impossible. Thus;,aH such defects from which the creatures are immune and unpolluted, it is of the highest primacy that the Creator is free from them,

AUih says, "S:ay: The things tb:at .. ,." In-Nama is a word that denotes delimitation of something. This shows the delimitation of forbidding for the things that have been mentioned, This win connote that al] the sacred things other than these are allowed for adoption; there is no objection therein, as has already been explained by the verse mentioned above.

Fawahisb is the plural of Fahisha which means an extremely base action. Some people have meant from it particularly those acts of 'Sin which are characterised by lust and taste such as adultery ~ sodomy, and other actsof shamelessness including the inner desires such as conceit and pride, egotism and love for power, etc.

Ithm, that is (sin), the exegesis of sin has been done by some people in terms of absolute sins. This, will mean those sins which are in addition to Fahisha. Some people have particularised it 'with alcoholism which is. the root of an the sins. And the meaning of unjustifiable excesses is that people are subjected to such excesses and harshnesseswhich have no aspect of retaliation or resemblance,

AUih says, '"Jorining partners, .. " ,Allah has prohibited that you worship anyone else with His worship, or look for the affinity of a self other than AUah with any form of worship or any means of bringing closeness and working as a medium such as invocations,

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vowing, slaugbterin.g animals" fear and expectations, etc .. It is therefore necessary that the slave of AllAh purifies his heart. :in relation to Allah and bows his bead before Him. 'This is forbidden that he invents. such substitutes; ~fAllah who lay down such way.s of worsb~"p andCionducti~g soc:ial affairs which have not 'been permitted by AUi.h.. Such a thio.g;was done bytbe Jews and. the Christians that they made then-priests and rabbis their lords in maners of Iegislating .. This madefhem declare the things fOIDbidden by AUah as permissible and th .: e things made permissible by Him as forbidden and they followed the priests and fhe rabbis in. fhese matters. Allab's command" U'Wllich He has g;iveRno lutho,rlty ~.~", . bas been made a. precondition so that the reality of the matter could be described, for when man worships, obeys and. follows anyone except Allah, then that action wiUalways be without a valid reason,

To say anything: regsrding Allih 'wtthout knowledge is a wide issue which willinclud.e every such thing which has been stated.i.n relation to Allabwithout a reason and argument, such as affirming sueh fhings which have been denied by AU6h or to negate such things which he has affirmed, lor to carry out distortions, and amplifications of the Qur'anic verses for adopting irreligion, e;m.,

Allamah Ibn A.l-Qaiytm writes: inhis book E ~1(J'(l'IH~ul~MuwaqlJ'i 'een tbat::

Allah has forbidden saying anything regarding Him without knowing it while issuing a Fatlva (verdict) ora Judgemeat, and has regarded it among: tbe greatest prrobibidons. In fact, He has kept it on the top of the list Allah says:

~~~~~~CJ,~:;~H4~r~w1·ji ,

"Say (0 Muhammad FJ~' ~I ~): " (But) fhe fhings that my Lord has mdeed forbidden. I:fie Al .. Fa·wtJll'is.h (great evil sins, every kind of unlawful sexual intercourse etc.) whether committed openly or secretly", (Surah AI-A "rilJ, 7:33).