The Virtuous Shaikh, Al“Allamah the chara Fountiont, |] san Autapes Abo Mtl Mah oven zat spate cam een acu fae OE [ete atimgans reas nahn arms Re om en Agoulgll dodall oc Commentary On Shaikh Aldslim Ibn Taymlyyah’s AL-‘AQIDAT AL-WASITIYYAH ‘The Virtuous Shailch, Al-'Allmah Muhammad bin Salih AL ‘Uthaimin (+) Authorized by the Charitable Foundation of Shaikh Muhammad bin Salih Al-"Uthaiminsn the nae of ach The Nose Banach Ma refi ‘Sante Dare Salam, 2008 gros hong ina Cogent ren Sealgaasnesmed i So Ag Sn iva yh 0 gan: waany300.082¢ (40 Freon 200885 002) iy vo eer soa Dupes 4506 an: 07-00-5002 (on) preapzsgnant9 O17 SECTION: Concsming the Sunnah of the Meso of pore ‘The Commentary iy Ta tbe coeectiy asst othe Messen Be eso That omectly proves he ing ‘Tae author sid “Te Sun clans he Qin, and eres fesand proses and epcarl pas hen he, may AIR have mere upon hin, mertoned an Anyone pepo: “Wherever the Messenger desi his Lond the Righty and Subme, woth as contained sn the sauhatie norte, whieh ware we wih acepanee y AB AEN ath in iv oigatny a8 WO ne ‘SECTION: Hadiths Concerning The Arributes (of ARH) “Tae Chemmtsry The second viv Halting they ay: "We wil not 595 is ‘eset would we sy" not vane" "Tae thind view: Tht the Tone facade Arrange belo Ui ade te the flowing ‘The Sn Hae Concerning th Amati & oy Ard hae 28 Fi Coro for Repentance: The Third Hla Coneersing the Auman of Laughing ‘The Foorth Huda: Concerning the Allizzaion of [Srocerent and some other tribes‘ ‘Courentary on Al Aga ALS Th Fh Bade Conder the Asan of te Foe (Ae ito ALO oe ATE i" 7 "Tow Elncing Atos i his ‘Te Sith Hdd Regasing the Aiimatin of Speeds Voie. ~ oo he Commentary ons te ne Sevanth Hatite Alo Concwtning toe Akemation of Spr ‘Vae Coen soe : The bighs Huan: Concenng the Aton of ANNs Ui ft sone ober Atul - - “The Ninch Hai alse Ceneeaing thw Afewaton of A he Commentary sw “the Tenth Hus Aso concen the Armaton of AUT ‘he bool Beit tis Bs the Rleverh Bodie Also Contcning he Adtematica of rarer. en the Twoith Hae Concerning, the Affirmation of He Mia yt Hs Creation i. The Thies Hasty, Concerning. the Fat that AD Ine he Pesan Pome The Poureocth Hit Conceting the Aination 1 Alt tnd sommother Ales . “he Cnarvetaey ‘Tce ate Nemes and feats int ab The Comoventry : “Tos Hn coms the oe DIRS “Tae Satcnth nt: Conmeralg the Asratwen of fe St That the Bete se hr Lor Te Gomme am Contents SECTION: The Status ofthe People of the Suh 0 the Janta mong the Yaron See of Tis Uma hat hey ae eed wh ayaa Te autor may AISA have wy sp i sid“ ‘yaw te fal potion ag to an 1 Gumi fr ut ta eign te baad prt ng thee} ne oe the Connery oe Te fn ounce, Coceaing Saws wo Aten The Consent “he Srna Fundsion Cons te Arie Al She Comment “he Tint ous: Consist hs Comey oe “he Fur Roun The Neo a a algo Fhe Comme oro : The barn Fonaton: oping tke Comparer. May Rinne reed wth then ee Come ve “he Comey : SECTION: Concenning the Maypah, andthe Clacton, Harmonizing Between it and the “Uv of All, and Hs Th Commentary ene is staerents feat an He contestant had (Quesin oit covet Lo sy: "Hei ith in The S177 {an Enpovtant Note SECTION: Concecning the Nearess of All, Fated in ean Bis Response (the Cal) 2 hat this Does Not [Noga Hin Uliana Faeaiyyah The Commoner) * RBRessseeue 10% in mM an a us weCommentary on AL Agta Ati SECTION: Concerning the Belief that the Quan is the ‘Speech of lsh i ely. ‘The Commentare ' . veenemnsenscine IST 27 SECTION: Concering the Beli Dat the Believers shall ‘See Their Lod on the Day of Resuetion, end the Places OF Been "Tye Corners SSFCTION: Concerning the Belief in the Last Day... he Comments Important Not Ap import POM mn "The area i, Ha sould be sak. SECTION: Conceining the Major Kesureton em Th Comme en rons “The Secon Pon to owe 95 the Day Resume “The Thi Even that wil aca on the Day af Resunecton “The Fourth Sent that wil occur othe Diy of Resurete., he Filth Sveat fom whet wil RappeR othe Day of Reason . There ae neo sets here: heath Rent th wl orca onthe Ly of Fagment “Te est are That cen se “Te Seventh Event among whee se bappsn om te Day of Resumen, AovImpovane ean A Bene Pint The Fighth ves! that will happen on the Day uf ‘the Ninth vent thee will happen oa the Day at Renuectan: The St (Bi) “The Fandh Fount tha ill oie the Bay of Rese: Contes nring Pate. ampetion The Eleventh Event that will oven on the Day of Rewrsceor Inrer860. Irae pin ‘as lpotant Pons, SUCTION: Concering the Belief in ALQudie (The Divine MA se The Comme oe SECTION: Concenang the Level of Baie in AL Qadir The Cranmer nn The A ev Ft Be Poe The Commentary - “The are tw pars: “The Seco Lett of Sle AMC “To yp oppone ter on this fudonet SECTION: Concerning AMinsn (cit, Cred) “Toe Cass of Ieee in iron (ath) Ars Hou “The Caves of Deewese inna ith (he cous of decrease th are four SECTION: Concerning the Position of the People of the ‘Sunaal andthe Jaman Regarding the Companions of the Messenge of AIR pean nnn SECTION: Concerning the Karsmst performed by the tig SECTION: Concerning The Pracical Methodology OF the People ofthe Sunnat and the Jah ne 8» mney om At Ag AM SECTION: Regarding The Manta (Method) of the People of the Sunnah and the Jamt'ah Regarding Commanding ‘Good And Prohibiting Ev, end Other Ques. Completa. * (AP edi gamer woe fo to mening sn “The li i he mee 35 “Tue Comeding Speco so SECTION: Concerning the Sunnah of the Messenger of allah 22 o06- Gea ci ke pepe Seton: The, concering the Sanh ofthe Meee of The Suna lesicaly ic the * path’ aod from itis hie 3 saying: “You will follow As-Sunne (the paths) ot hase Ua caine before you"? meaning, their way ‘Technically, it means the sayings of the Prophet i his actions anel his tact approvals. So, at includes bot ‘Sbligatory and recommended a “The Simtal ¢the second source fr legislating. ‘Reportad by AL Bude (356) and Muslin (26583 ram ba, Sd Al-Khudn, ay Allah be pleased wth ie2 Commentary om Al Agi AEs ‘The meaning of aur statement: “Tne second source” is in terms of number, oat i terns of ark; because its status is Tike that of the Quran once it (ae Swanai) is authentisally reported from the Messenger 5 However, the one who looks at the Quran (for prosf) reeds just one thing: that is it correey proves the ruling, ‘hile the ane who Tooks in Suna needs two things Fistly: That it is comvetly attributed tothe Meseenger Secondly: That # cortestly proves te ring othe one who tes to use the Suma has to spond more tort than the ane who tres to use the Quran as-evidence, for the cain of tansmission of the Quy‘an suffices ws is choin of the transmission Mutavati,"” nothing actully cals for any doubt wn ls respect unlike what is atibuted. To the Messenger 8 So, if the Siomnh 5 authenticaly established ftom the Messenger of allah 3, 1's status 1s chat of the Quan. completely, in terms of trusting the information an! ecting, upon Une raling: a2 He, Exaled 's He, says: EES SSI sw Asset Hot yo Be ok (Te Qo tet ‘rich ne Srna Ne A115) [And the Mop alo sid “I shold ot ed anyone ‘you ceclning on tov couch, wile one of my orders comes tohim, saying: We do not know of this! Whatever we find 1 Translation note: A nactaton ported bya forge nmber of Aaswworby eeporsos at every level 36 the chain of ts tenes Concming he Sunoat othe Menrgs of Allg 13 ‘nthe Book of Ah. we follow i Bei I was given the Fok at ke along wi it “Tat is why the correct position is Ut thy Qur'aan be abrogated by the Suet once Ht authentic tam the Prophet wand that possible both according 10 the intellect, and the legilalin. However, there ino sourdd ‘example for thet “Tey Swan expizos the Quen, wad sla it, am emonsivaes i, an expannals upon it ree - ‘The anthor said: “Ihe Sums explains the Quran, are ih, protest, and expounds po i Concerning his statement: “Ie explains the Quem” Metin = 18 cidade he meaning intended ye Qe Reposted by Abmad (£432), aba Diwad (2606), Ae ‘Tiamidht (2653), Tbr. Majah (18) and AL Hakim (1:05, Simh Atmad Sakic commented exteaively on. the references and authenticrtion of this adh on Wis annotation of ArRisda of AghSbafit (gage 9). See A atte yi bi Naso gh AlAgaial om Abia by Al Albies aed fe sd it SB Aan iis the view of the marty as quit frm them b ‘Agh-Showiaou in led Aled (page 1). *Commestry on Agta AAGBE as contained he exegesis of His Staten, baled i te? CS GBT > Aor tose oho or dane good isthe Wet, ned ee trove (it 1028) ‘he Prophet 4 expiined che meaning of Ard eon wate ta mean pacing a the Foee of Allah the Mighty and Sukie ‘An he 3 explacad Hie sfatement. aed Hes 43s BED LD dnd mae ready age thom ol you con of peer (aang 8) Listen, power is shooting! Listen, indeed power js an “@ “and claifes i” 1 cartes what is genes in because there ave general AWit nthe Qur'an, Pat the Sina caries an makes Wen dear, For example Fa statement Bled is He: ela ah And por Asatte» (At Bara 228) allan commands ts pseformapce, wile tho: Suma explains nin 085 And His tatement, Glorious be He 45) 52 4 AB Yh UT AD PT Ie reference preceded TL Reported by Muley (1917) fom Ughas bi “Aer; may ll lensed wid irs CConcersng the Surah of the Messanger ot Allah gg _ 15 Perfor A Salah curing the waning of he su the arknase of ts nih (ALExa' 17-78) uring the waning ofthe st}: meaning, Fram Bre exeing (of the sun eatil the darkness of the night; that iy its ‘olmost darkness, and that is its muddle. This & bocaose ‘the darkest past of the aight i its middle ‘What is apparent, i that this is one period of time, bu the Sua ives the dots for this generality: “The time of Zi is fom the waning ofthe sun until the shadow of everything is equa! ta is size. And the tie of “Ar from that timo uni the san tur yellowish; thats the best ime when it could be obseeved, ar up to setting of thw sun out of necesity. The bme of Maghr? is fom the setting of the sun until the redness of the slight disappears, The time of “sais from when the eaness of the tight Gsaprears, until the middle ofthe night ‘here is no tine of necessity for ‘ic! ‘That is why if 2 woran becomes pure stom menstruation during, the ater half ofthe might neither Ose Za” prayer or the Might Frayer are obligatory upon her, because Qe tne otis {nde atthe dale the igh There sno evince in the Simnuh that the fe of “Bhd” extends uni the bres of lawn, And the time of Fajr is from the reek of dawn sn) the rising of the oun Thetis why He sid inthe Ava: From the sing of the sy uo He dates of te might ‘Translaion note Tha is hese he expand that the ime ferAr is or he sun's changes, Bu ut of mecessity #t fxtende upto street Ara sume say the same for aia its tie i op to the mice of Wee might bur Uw eases of rece ots et Fjr Se Une So sayang Us ere fe rock Hang the ce ofa6 Commentary en Alig AL nd He separated the tne of Fa 90 Fo says 4A Ob AA ene the Quin in Be enly dan. (Aa 1778) “That is hecause thor is a sepaation between the ime of Tegra th ees tres lore ital at, so the second half of he rights boone iad the Get half of Se day is eri “Tiss Hom the laniction in Smal suc thai ais the times In he sane tone? is Si os aru give Zale» (AbBaavar 23) The Swatch explains the minimum wealth upon which Zohar dae, aid she kinds of wealth upon which its due & And “and demonstrates it” This word includes aplaining. larfying and exponnding. Thus, the Shninh explaice the Qur'an and caries the Qur'an. ‘And “and expounds apon it” Meaning that it rates few meanings and new rulings thet are not contained inthe Quan, ‘There are many examples of thi. This is hocaise theve are many rulings ofthe Shera that are ony in the Sunt and fre not montioned in the Quen, bat it indicates tha i's (the Stemi) statue is that of the ring inthe Qur'an, ke ls statement, Belted is He: GE I hte who bere the Messcnger, as inden! chee Allie (AmeNtea’ 2) Concerning he Soh ofthe Meee of A ‘nd His sateen yas And tee ie Messenger goes on tke i: aud hfs a een) Andis atement Mid is fo i es ot 8 And scorer dle Alte and He Atessnger, fe Taine sige napa ee. (AAl 238) ‘afar the post raling the Sina ates many ri tha vert contained fhe Cu tm Arg then what Wl be elated tous Te Bint Hails metionn by be {thor isthe ssedone “ur Loal dace to the lowe heaven when the last third of the night remains.” tn eet aed ne Gur Hence, thts ae fou poons ofthe Sumit wit the Gavan explang what spears protiemas easing sha i gencal demaonszatingt ad expounding upon a gp compen oe an in we Sats ™ MeineComarentary ot Ab“Agoh AT Wasi - beh Stn a5 5 GUGM ats sayy Baal BT GUE J plat Water the Messenger descr his Lond, he Mighty and Sublime, with, 26 conteined in the authentic Tareations, wiv were mck wie ccepance By ABW Al. Mas fa obligatory as zl. ~ ene © Then he, may Aliah have mercy upon him, mentioned an importent principle. "Whatecer the Mesenger dee Soried his Lord, the Mighty and Subime, with, as ‘oven in the wuthensc nazis, wb ore met wat uceplence by All ALM: oth fi iti oBigatary as wel” ‘As such, what the Messenger deveribed his Lord with and fimilaziyovhat he named bis Lord: because there are some Names wich the Messenger called his Lord that ae not found in the Quin. such as Ash-Shili (he Healer). The Prophet a said: "Heal (the sic), You are AaheShsi (he ‘Healey there # ne cure excest your cuce @ AcRtabb (The Lord) Tt is never mentioned in the (Quen without t being attributed te another word: but in Whe Suma, the Messenger 48 si “As for the ‘owing magnigy ArRabo (the Loed) therein i epee bp ABRoidane $742) and Musliy (2191) from ‘Aleah my Al be pleased with het "1 Repaid by Nos 679), Fo Ten ‘Abas, may Mah te ‘sacs! with hr ‘Concerning the Sunna of the Messenger of Allah x 19 And he 5 sald regarding AsSinal: “Purifying for the ruth, pleasing to AT-RAbD (the Lor)” ‘What is apparent from the statoment ofthe author is that te acceptance (i. 4 Hah) hae two conditions Fistly: that the noravions should by authentic. Secondly: that AN AlMatnfu finowiedges™ meaning Genavodgenbie) with Hades mer thers with acrepiance, Bul this is not wh i intendect ather te intemon ofthe Saiki, may Alan have meecy upon him, is that the authentic Hats are accepted! by the experts in the fel Hence, us atribute (whit is use to qualify the Fat) ix an explanatory attbute, nota restating attsibute © His statement “with acceptance?” Tris is an explana: tor concerning the ease wf the authentic Liaitie That is, Ail AMe'rjh met them with acceptance because it J bmpossible that the {fits be aimhant, yer be rejected by AM! Alanna: vather. they world accept them, 1 fs true that there are some Hadfis which appear suthentic, bat may have a kind of defect, ke the improper sequence of the nacrater,and the Hke, and sucls narrations ate not considered anxong the authentic Halts © He sai: "faith n it is obligatory” based on His saying Repo by ALSaBAA in Muiiog {erormeces) form with « wording hat necates approval (88), and pond with » eannected sin by Alurad (440), Am Na (10), sea thn HL (2.267), ad Ab aghaws jade Ht Hosa Iga a Shur Sura 23. Taansatiin note: Meaning, th people krowelegesbe aboot stat feCommentary oo Ago ALA kati Tig hoe alt ee 40 wou obo elie! Ree it Aah ond His assenge > (AnoNis” 4136) ‘And Is statement SG Bae 40 you whe feline! Obey Allah and obey the Messenger > (ame 453) And His slatemen, Baled 6 He TEN ik 255 06 SB apt BP CHE Tb ace ina remeber) the Day Ala) sl cal to ther, and Sey hae anser gate you to the Messengers? Tea? Dee nee a at god nse il te cbuoal Be om fiat Day, and Dhey alt br we t0 sk ome another. {Al-Quees 2865-66) Textual facts segatding this ore eumerous and widely kaon. . “Tren, yo should kw that ke positon of she people of desta and tinovation when Zacing the Hadihs that onmadice heir dese revolves arcane two wae ee denial oF dsxoron 50 its possible for thean 0 deny any of hem, they deny ie such as ther saying abt ther flpe principe: "tt ‘artatiens axe not acompied for creed!" {Ty Tramsaton note: Meaning, narrates that only one person porte Conceing the Sunnah of he Messenger of Allh 3 bn Al-Qayyin, may Allah have merry upon hin, has ‘wed this Prinipl, an stowed is flcehaod with macy evideruen, tthe end of Methtsser As Sro¥. ‘And if they eannot deny if, they distort it a8 they distor texts of the Quren [As for the People of the Shinn they accept whatever is avthentc fom the Propet 4 (both) in the matters of knowledge and matters of action, due to the evaence that proves the obligation of accepting tat. @ And Hik satement. “As well”: Meaning, just as itis ‘biigatory to have faith in wast is an the Queat, svithnat Dai Tee, Takyif anc Tamia. The author has mentioned « number of Heats, axnong, them areSECTION: Hadiths Concerning The Attributes (of Allah) eooe oo aaa i i sp gph Be so % 8 on Se Ge SC ys ast es Thus, om Wen ate: As hie saying $842 “Our Lord descend ta the lowest hexven every ight wh the last third ofthe nigh remains, saying: Who iat wl cll pom Meso that Tea ence ine. Who ii tha wil ak Me so Mat T give hin? Whe + The first Hatt: Concerning te Affimation of Descent ‘of Allah tothe Lowest Heaven: That is is statement 3: “Our Lore descends ts tn ots Insven every right soem the Tat Ant of the night romans, ‘ying: Who i fda oil eal upon Me so that I ene acer ng, Pio twill ack fest give hin? Who is hat2m Commentary on Ab Agia Aes soil sok My forgiveness so Mat F forgive him?” Agreed ton “The Commentary Same of the people of knowledge say that this Hott Mrmost, ba they agree fom the Has thot aze Madiharh Mustohaal™ withthe people of knowlege of the As Sunnah Conceming his sttement: "Our Lord descends to the Towest heaven” His decent, Evalled is He, is real treuse ao we have explhined earer every scion ‘whose pronoun refers fo Allah, atbuted to Hie i Paiy Is therefore upon uf eleven, 9 tas Sod to any. “Our lord descends to the lowest heaven.” Ts the closest ofthe heavens to the earth, The heavers ave seven In number, Hey the Mighty and Sublime indeed descends at ts period of the night to draw rearer to His servants as Te draws nearer to them on the evening of the Day of ‘Arafoh shen He bossts of those standing (at Arafoh tothe Anges? is statement: “Every night” Includes everynight of the year “oven the last tht ofthe night cemins” That the Is efeence preceded “Tranlaion note: A narration reported by notes than these Grimore = Butt up tothe nomber of a Méudty naratin, ‘that separ Ss Mastin (LMA) from’ Aisa, may ‘Alls be pleased with har, rom the Prophet x tate si Ther co day on which Allah tees move slaves from the Fre as the Day of Arafdh, He comes close, an then He Frakes them befne the Angus saying, “What do these (people) wane” Hohe Concerning The Attbutes (of Al) night begins with the seting of the sun is agreed upon, however the disagreement occurred regarding when it ‘eras. Is it by the break of dawn, or by te rising ofthe fan? What is clear $s that the night, in the Shara sense, ends with the break of dawh, while astronom- tally, it ends wth the rising of the sun Concerning His statement: “Saying.’Who isit that will call upon me!" “wha!” is an interrogative, meant t0 expres motivation, such as is contained in. His statement, Exalted is He te a Ket a RS Shull ide you to 0 tad Bat it 08 you from a painful torment?) (As-Suff 61:10) ‘And; “that will all upon Me’ Meaning, - saying: O, tny Lond “wo ii that wil ask Me Tike saying “ask You for Parade” a the ike “wha is it that will seek My forgiveness saying: “O- Ally forgive me," of "0 Allah T snc Your forgive "So that I forgive him” Forgiveness & the act of covering up the sn and overlooking i With thi, becomes cea to every peson wo reads this Hadi, that the intended meaning by descent heres the dascentof All Himsa, Weclo not need t say: "Bi Di {ints Sl” since te action satiated to Him. and itis By that. His own sction. But some scholars say: “He dlsconds Ri Dit (i Sel" for ey were comced and forced £9 express such, beause there Were some sho distort the thy saying: "What dese i che comuranet Sf AILaN” Some others ay: “What descends the mercy of2» Commentary 00 AM Aypdah ALN adits Concerning’ the Auebtes (of Aah) ” Allah." Some others say: “What descends ie an Angel from the Angels of lla.” All of these are false, because the descent of Allal’s ‘command is continuous and permanent, [tp desoent i rot specific to the last thled of the night, lah, Exalted is He, 4h gs BATS al ce Ny ite mmoges and ruaiss every) ftir from the hewons 29 the eur then it fae) wil $0 up to Him > (AsSo 323) He snap 488 8 avd Him tuna fire Gr decor» aL is Bul as for ther statement: “The mercy of Allah descends 20 the lowest heaven when the last third of the night remains” = Subln Allah (Glorious is AUS)! The mercy does not eecend except during this period Allah, Exalted is He, SS BEG KD And whateer of tessags and sued tinge yo be, {His fon allah.» (Ar Nh 16°33) All Blessings come from Allah and they ae from the effets (of His mercy, andi they come one after the edher, all the time, And then we say: Of what benefit for us is the descent of men to the lowest heaven? ‘Alter this, we say fin reply) to the one who asserts that i refers to the descent of cme of His Angels sit reasonable that one of Allah's Angels is the one saying: "Who is it that will all upon me 90 that ansiver him...” and so on? Ik becomes clear with thls, that those sayings are false distortions refuted by the same Hout. And by Allah! They ace not more knowledgeable of Allah than the Messenger of Allah; they are not better at admonishing the servants of Allah than the Messenger of Allsh: they are not aiore eloguet in their speech than the Messenger of Alla set ‘They also nay: "How do you say that Allah deseends? Ife descends, then what about AjUH? It He descends, what thout AL ti” above the Throne? If He descends, descent is a movement from one place to anothe:! IF He descenc's, descent is 4 new occurrence, and new occurrences can never exist except by new occurrences” So we say: This sa false argument, nothing of It prevents saying that the descent a reality. Are you more knowledgeable what befits AUS, the Mighty and Sublime, than the Companions of the Messenger 42 The Companions of the Messenger s never uttered these suppositions, They rather said: “We beat, we believe, we accept, and we testify” Bat you, who come later oppose! You now come and argue using falehond, and then says “How? How?" We are saying: He descends, we are not talking about Hs Isthaa’ above the Throne Has He vacated the Throne or ot? As for Alla, we say: He descends, but Fe - the Mighty ‘and Sublime ~ is High above His creation, because the ‘eoning ofthe descet is not atthe heaven contains Mint for that the other heavers can overshadow Hiny becausea CComnnentary on AlAgidah ADs one of His creatures can surround Him. Thus, we say: He descends in reality, with Tis “Uz in reality, and there is rothing like Hin ‘As for His sta! above the Throne, itis an action: itis not rong the Altsibutes ofthe So. We do not have any right in my view = to discuss whether the Throne is vacated by Him or not We should rather keep silent about its did the Companions, may Alish be pleased with them, However, there aze three views regarding this mater among the scholars of the People of the Swinal: The view that the Throne is vacated, the view that tf not vacated, and the view to halt (rem speaking of the matter Shaikh ALiam, may Allah have mercy upon him, in Ar- Réstlat ALArskiyyah said: “The Texone is not vacated by Him, because the evidences for His istaog” above the Throne are Afuisumt (decisive), and the Hatt is also Mattar (decisive), Ard Allah, the Mighty and Subtime, is such that His Attributes cannot be compared to the atiributes of the creatures. So itis ebligatory upon us (0 leave the texts congeming His Tete” upon their decisive: ness and the text about His descent upon its decisiveness ‘And we say: He's Mustamin (ascended) above His Throne, ‘descending to the lowest heaven, and Allah knows best the how of that, and our infellets are too short, too base, and to insignticant to be able to encompass AU, the Mitty ‘and Sublime.” “The second view Halting: they say: "We will wot say IL is vacated” neither would we say: Tes net vacant” “The thicd view: That the Throne is vacated by Fim. ‘The Jater people who kaow that the earth rotates, and that the sun goes around the earth, bring about a problem adits Concerning The Atteutes (of Als) 2 saying: “How cas He descend inthe last third ofthe night? When last third of the night leaves the Kingdom of Saudi ‘Arabia, it moves to Europe and its environs? Will He remain forever descending?” So we say: Fizely, believe that Allah descends at this particular time, I you believe, there is noting compulsory tipon you besides that. Dy not say: “How? How?” Rather sty: When itis the last third of the night in Sova Arabia, Allah descenus, andl when its the las third of the night st America, the descent of Allah will also occus. When the dawn breaks, the time of the descent ends at every place according 10 tts situation. Thereloze, our position regarding this matter is to say We believe in what reached us irom Mulammad, the Messenger of Allh, that Allah descends to the lowest heaven when the last third of she night remains, saving: Who is it thst will call upon Me so that I ansiver him? Wha ist tha will ask Me so that [give him? Who ist shat will rock My forgiveness so that [forgive him?” [Among the benefits of this Hadrth are the following: Fimtly: Affirmation of AlUla for Allah, based upon his statement: He “descends: Secondly: Aifirning actions of preference which are Atiributes of action, taken from his eatement “Our Lord Adoseends when the last thre ofthe night remains.” “Thirdly: The affirmation of “saying” for ATah, based upon bis statemont: “saying.” Fourthly; The affirmation of generosity for Alldh, the Mighty and Sublime, based upon His statement: “wo is he that will call upon Me? Who i he chat will ask Me? Who is he that wil sek My forgiveness”x” Conanentary om Alaa A asta ‘athe Conserving The Atabutes fo ASN) at ‘And from the Behavioral Benefits Tt behooves every person to seize the oppoctunity of this part of the night, to ask allah, the Mighty and Sublime, to (all upon Him, and to seek His forgiveness, As long aa the Lard, Glovious be Hi, is saying, “Who is he that will call upon Me?" "Who i he that will seek My. forgiveness?” and "Who" is used to express motivation, i behooves us to seize this opportunity, because nothing i for you in your lifetime except what you spend is ‘obedience to Allah. The days will soon pass you By. Once ath catches up with you, it will be as iF you were fas born at that time; all that has passed will be nothing. Audis aging: Ala more joyous tt the soking of repentance ofa sort of His, thar one of you wl be veh he ing camel...” The Hath, Agreed pon eee (© The Second find: Concerning the Asfiemation of Joy: ‘That eis statement i “All is more fyeus a he sein of metanc fa svat of Hi, than one of yo il eth hs rang comet." The Hath, Agreed Upon! FT eperted by AL-Bubsict (1-103) and Musi (2102) from a numberof the Companions with dierent wordings The author said: "The Haat” Meaning; complete the Hat [And the Hit is; that = man hod is riding camel (while ‘he was traveling), por which was his foed and drink, and it stayed from him. So, he start searhung for it but he ‘ould not find it and so he gave up al hope of living. Then, he loid under a tree awaiting death. All of a sudden, he Tooked up and save the rein of his camel tice to the tee. Nobody can imagine the degree of his oy eveept someone who has had such an experience, Quickly, he took hold of the camel's tein, and said: "O All, You are my servant and Lam Your Lox” He committed an eror out of ‘wcessive joy. He could not know how to express himselt ‘Thus, Allah the Mighty and Sublime, is more joyous with the repentance of a servant of His when he repents than ‘his man ovas with hi riding camel. Allah, the Mighty end Sublime, isnot in need of oor repentance; we are ether in ‘eed of Ilien in every situation Yor, due to His generosity the Sublime and Exalted, and His love for isin, kindness asd munificence, He is joyous with this joy far which there Is no comparison, when he repants to Hirt This Hadith includes the affirmation of the Attribute of joy for Allah, the Mighty and Sublime. Our opinion Teparding this joy that 11 eal joy, and he strongest fof all Kinds of joy. However, it is unlike the joy ‘experienced by the ereatures ‘With respect to man, joy elation and levity that a person fos when something that makes hien happy oceurs. That is why whenever you ate happy, yout feel as if you are walking om aie. But vith regards to Alla, the Mighty and Sbline, ve do not interpret jy with what we know about ‘ounsclves, We say that tis ajoy tual beits Him, the Mighty2 Commentary on AMAR ALWastiah and Sublime, lke the other attelbutes of His, Just as we say that He has a Self, but it does not resemble four selves; He hae Attnbutes that do net resemble our llributes, because the discussion concering the Ateibutes isa branch of the discussion conceming, the Sell We therefore believe that Allah, Exalted is He, has joy as affirmed by Ube eresture that i the mast knowledgeable of Hin, Muhammad i who i the best advisor among the creatures tothe creatures, and the most eloquent in what he sad It would be dangerous for us to say that what fs intended by joy & reward. This is because the people of Taf say “Allah ip never joyous. What is interded by joy is His reward to te fepentant, or His will to reward.” This is because they aflirm that Allah, [xalted is He, has a creakore that is separate from himy and that is reward. They also ‘alfrn Arnidch (want, will, intent, volten). So they say fabout joy: [ei the reward given fo tte creatures, oF the nt fo give the reward. ‘We ate aaying that what is intended by joy is jy in reality, ‘ach ae what is intended by Alla the Mighty and Sublime, is His Self in realty. We can never liken our atibutes 10 the Attributes of Allan, 4 nadaltion to the airmation ofthe Attribute of joy for Alish, Mighty and Sublime, the perfection of Tis mercy, the Sublime and Exalted, and Fis gentleness with His servants is also derved from this Hadith Since He loves the returning of the one who was disobedient to Him. And this is a magnificent love. He (the slave) ran away from Allah, and then te stopped, and returned to Allah. Then, Allah fas this magnificent {oy about hizn Haditha Concering The Atitaes ff Ash) » 4 From the behavioral benefits it encourages us to strive ‘our utmost to repent whenever we sin, fussing back to Allah Ash, Felted is He, says, while describing the pious ones: 25 0S Call And thse si. sh thy hee cote abi (Ai torn 335) Any Faisal, Uke Zina, homosexual acts, marrying the ‘unlawful relatives. Alt, Kualted is Me, says Gis Boy) a And marry not women eos your fers mri. ‘opt whet hayley posed, decd eso ‘ond most te, anda ey.» A Ni 422) as eed A BE ednd come nob sear to unl sen. Vor, i 4 hha onda et sng AL 1733, Lot said to his people Andi agile Do you commit APF (ALATA 780) spel tis Sa Lea Sap And those wn, ho Hey he commited A ahi Sr wronged thoes ws eo, rotor A4 Commentary on lA Aisi (At Imre 3.135) ‘They remember Allah, Exalted is He, in their hearts; they remember His Greatness, ancl His panishinent and His rewards for those who repent eh ad ask forgiveness for their sine. They did what they did, but they remembered Alsh, Talked is He, in theie hearts and sought forgivencss for their sing, and Allah would forgive them: and the eviclence CES, SM 3s 2 €.- aid none cam forgive sins but Ali.» (AL "ran 3135) “Therefore if you are aware that Allah joyous with your repentance the joy that doce not have an equal, there bs wo doubt that you will sive your utmost to repent [And there are Five Conditions for Repentance: First: Sincerity towards Allah, the Mighty and Sublime, such that what causes you to repent is not to show-off 10 people, to gain satus with them, or the ike among the ‘worlaly goats Second: Expressing remorse forthe disabedence "Thicd: Abstention from i (he sin). And part of abstention i that when the sopentance has to do with the right of 2 human being, iti returned tothe rightful owner. Fourth: Determination rot to returning to the sin in the futare Fifth: That the repentance should be at the period when it Hiadiths Concern The Attbutes (cf Alls) 3 's acceptable, ‘Ihe acceptance of repentance cxases, ith regard to everybody, when the su rises from where it ses. But with respect to individuals, ceases by the coming of ‘every individual's moment of death Allah, Exalted is He, > 4h Ey ag BO And of no effet is the reenance of Bese al Sonia to decd deeds tn eth fos one of her al esas" Now Prepon." (nN 8), Iv suthertic from the Prophet thatthe period when repentance ks accepted will cnee when the stm rise ror Where it ets. At shat time People Will Believe; but wad No soul wil it do to w pers to believe tien, if he belied no bere nor exrned good trough fis faith > (aban'an 9-158)" Ir thes tive conditions are complete, then the repentance is © Rut is ta canton forthe validity of repentance that ‘one repent from all sins (he comune)! Tso un the report of ALSukhars (4644) and Msi: (571 feom Abu Huraira, may Allah be pleased Seth him, wd said that the Messerger of All sant The Hur will not om in) he (AI “inran 5152) : So man fas dh. Ever the wall has bs, at Tah nal i cys Ki SAS ca ap ey fend ere laa Yar (cat) Sratigee Alka 187) “Therefne you cher negate the Abe of ih fom Ath (cone of Ho), fst ayy mete the other ‘Merb yu egal © you alr for Ali the Migaty tru Sabie whet He aft for Uae even J he cote ass kind fer of the name, bu ro fhe well, 4 The behavior! benefit derivable from tis adi that ote ine knew thet Alt the Mighty and bln Ibughe we wl peor al farms er oaess om HinCommentary on Al/Agileh ALINtiyg Thats why aman said othe Prop “0 Messenger of [lth dav out Ld Ingh’ Heid: Nes He (heen) ‘sic: “We wl rover be devoid of any dren stm the Lord whe taughs,") When we Know ths aspires hope of having all good things, because there ts» ciference between strewn person that i haruly seen longhing, ana acter wine Snes. And the Propet iz was anys cheeral and smiling 1 Rd pf Wale “Ade en pte te, Ab Rave wi wt “the Mase SAN SMSC lt Ibe ae dees ns ed mes ican’ sott°O bss Des cats ag Hes tee ete se a gids om he Lord hota” Repencd Stnad G25, tm Mia is) Se A rit 60, bap he Sr) bn A An Sheena a a ge oe {oooh Sita esa G8 manip se ed tSinkin fy tetncer at Saints ene stag st op, es wha ces Anal saying "Our Lordi amaze al Ine despair of His Slaves, ond closeness of Tis change Ie is ooking ase, ‘severe despair, 99 He continu laughing, frog ut your eles mow." A Hasan Heth - aoe (© The Fourth Hadith: Concerning the Affirmation of Amazement, and some other Attibutes ‘Tats his statement “Our Loris cd a he despair of| His slaves, andthe closeness of His gooiness. He is foking at yo, sere despair, co He eatineslughing, kowing tt your relief wea.” A Hasan Hath @ Amazement it isto be astonished by a thing and this ‘occurs for two reasons: The frst season: The unawareness, on behall of the one amazed, of ane of the reasons for the amazing incident. such as when something happens to him suddenly without ‘ny expectation. This is impossible with respect to Allah, Bxatted is He, because He is AlbKnowing. Not Inlen from in the heavens or the ear, Secondly: Tast the reason (of the amazement) is that this (7 From the thf Ab Raa, scoring to fon Kathi in Ns cnplanston of His anying, Exalted be Hes "Or tik you that you cl eter pure.” (Ab Bagorah 2218) ands wosting is Your Lord is amazed” and in place of Chiari (His chang) there yi (is rt)2 Commentary on AM Ages AL Westy thing is outside of what is normal for it, and from what is “appropriate fori; not ecause of any incapability ofthe one UML & amazed; such ae him doing an achon that is astonishing, whase lke & not appropriate for him. This ip affirmed for Allah, Fxalted is He, becouse such amazement is not a6 2 resblt of an imperfection, but it “amazement because of the case of the one doing what is amazing “His statement: “Our Lord is amazed at the despair of is slaves.” Despair isthe worst ofall forms of hopelessness; the Lord, the Mighty and Sublime, i¢ awazed at the entrance of severe hopelessness into the heart ofthe slave © “And the closeness of His change” The Wiav (and) ‘means “with” mearing: “with the closeness of His charge So, the Loni, the Mighty and Sublime, is amazed at how we fae pessimistic while He, Clorioss and Fvalted is He Changes things quickiy. He changes a situation to another Situation with just a word and thatis "Be and its © His statement: "He is looking at you” that is AIDS is ooking at us with His Byes. © “In severe despair” APAnl is the one in a iii situation, while Qatix is plural of Qlrif who is the fone that despairs of relicf and removal of dificult. So the Prophet # mentioned the case oF man andl the case of his hear! His casei that he falls int a difficulty, and his beat despite of hope feling far removed from the rebet @ "He continues Laughing.” He continues laughing due to this amazing situation. How do you despair of the mercy of the most merciful of those who are merciful, adit Concerning, The Atributs (of Alsi) 8 Who says to something: “Be” and it ist & “knowing that your relief is mean” That iy the eaoval of your severe situation is near, 4 There are a number of Ateibutes in this Hate Firstly, Amazement; based on his statement: “Our Land 38 amazed atthe despoir of His slaves” ‘The glorious Quan has pointed to this Atebute, Alfh, Exalted is He, says Gis Se [Nay Feoderad (Ajbin) whale they mock. (83 Sat 37: 2) [According to the secitstion with Daven on the ta! Italo contains a cerfication of Allah's power, Based on his statement: “And the closeness of His change” and that Fis the Mighty and Sablime, power is perfect, Whenever He wills, He changes the situation from one state to the ‘opposite within 2 shore period of tine. ‘at aloo affirms looking, based on his statement: “He looking at you." And affirms laughing, based on is statements “He sontinues laughing” And similarly, knowledge: “knowing that your relief i ea" aknd mezey, because the relief from Allah, winch is 10) Teanalaton note Refercing tothe ection of AS 37. Meaning, "ibu (vith Barna on Ube 12)" vended” 25 Ashe reationsepoted vot Ibn Ma‘ad and others, while fat fs populate goth Faron the Ta) which "you wonderedComamestary 9 ALAgilsh At-Wisiy Hadiths Concering The Attzioutes ft All) ss cevtdence of Alas sere for Ha saves ‘And with all of these Attributes which this Hadith is Cvidence for, obligatory upon is oan tl the we sel fr Allah, the Mighty and Sablon, sccorcing (ote realities, and that we not make Tid With ther, © The behavioral benefit inthis is that when someone now this about Alf, Glorious and Exalted i He be will avoid this mater; that is despirng of AUAWs Inerey, And it or this ronson tat Geoparing oF ‘Ala’ mercy sone of the fyaoe sine AD, Bled ie He, says: (oe ‘onic said: “And who despa ofthe merc of is onde tse are asta?” (Abie 1580) He called is He, ind never give up hope of AU's mercy. Certinly no one espa of All's merey, except the people who Aitliore > (Yau 1287), ‘Therefore, despuiring of Allah's mercy and feeling remote from His mercy, is one of the major sins, Tt is obligatory "upon te person to have good thoughts about His Lord. If he calls upon Him, he's hopeful that He will answer Him, If he worships Him, according to the dictates of His Shayah he is opel tht Allah will accept it from bie. he falls into a difficult situation, he is hopeful that Allsk will so0n remove it, hecase ofthe statement of the Prophet #8" You should know that with pationce there is help with fistoss there is deliverance and that with hardship, there is reli” Rather, lib Bae is He, says A tados wep GWerly, dong with every hardly i rei Very. Sine ie enya ey» (AS Sih 940 = An cn Radship il overcome two fae eet” a ted fom TAs ey lave planet th eee Yes Al sae Sig Ye ples as fe 5 ene BOLE gs eb And his saying “Hell wil tinal ave (restures) teen ele 38 saying ‘Are ere more?’ Uni he Lord of Allez places Ril (1s Foo!) (andr one rerration:Caldamalus (is Foot) upon it) 0 that part of it contracts wpon part of it, end tye: “Gat. Qa” ‘Agreed pon eee at ef the Hd ceportd by Imam Alina (L207) Ate ‘innit (258) and te ai A Hoon ahs rth and ABS ‘Yel (250) from Te ‘As, APH ln Ald AD her {Ai Thr Rajsb sid, commenting om this Hadi “This Haft hes been related trom Several routes 20 the most authentic of them all tet of Hanash As Savant ‘whieh At Tirmidht reported45, Comurntary on AI-Agion AU-Hisibyoch (©The Fifth Haditie Conceming the Affemation of the oot (Ar-Rj or Al-Qudan) for Allah ‘That ip Io statement $6. "Hell will continually aoe (eventures) cast into thle iis saying Are there mre?” Un te Lord of Alta plaes Ril (ls Foo) (and in one narration “Qsdennaha (Fe Foot) upon i) so that part of ras apn prt of 8 and aye: “Qat, Qa" Agreed pon & Conceming his statement: “Hell will continually have (Geeatuzes) cast into it”: This will happes: on the Day ‘of Judgment; that i, people and stones will be throw Sito it the Fie) because Allsh, Exalted is He, says Fei uk Weds fe CN EEE Heed OI a; it SOT LEED {Dien far the Fire whose felis people wud stones» (At Bagarah 2:24) [And it s said that only people will be thrown into i ard ‘that the tones already exist shere, and the knowledge is ‘with Alla. % “Cast into i" there evidence inthis that its rdabitants = and refuge i with Allah — will be east tu it they ‘rill not enter it in an honorable manner. Rather, they ‘willbe violently shoved into the fire of Fel: ° 5 Fh FUE de Be Ae bis dieadeted eter ear + comming hit tenet “Ave there mer?” The ' Reporid by ALBukhies (74) and Muulin (248) from ‘Anas bin Malik may Allah be pleased with hi. nds Conceaning The Atiibates (f AUBR) AT question i meant to express request, meaning, “add more” The one who says the interrogative Bere Cnpresses negation, then he as resorted to what is far fom being right. According to him the meaning is "Do not add) more to what is already in me” The evidence forthe falsehood ofthis Ta’ is His statement; “Until the Lord of Altseah places Riau (Fils Foo!) (and in one nazcetion: “Quaamste (His Foot) upon it)” Because this proves shat sought fore. If not Allah sill net pat Ils Foot over it such that it contracts. So, it 8 as i its demanding with © passion for those cast into it that more be acded to those that are in i ‘His satement. "Until the Lord of Al-Tzoth places” He thsed "the Lord of Alzza” because the situation 8 2 ‘Situation of dignity, supremacy’ and coercion, Here, Rabe means Postessor It does not mean the Creator, because Al-Taah {honor might) s one ofthe Atsibutes of Slate ane the Atirbutes of Allah, Bralted is He, are not © And his statement; “Piha His Foot” And sn another report: "Ala is Foot” The meaning of £ (i) anc "Als (an, over) is one an the same here. Also, what is spparent that [7 means “AlAs such His statements 4g og Bil én 1 ere ruc yo FE he trans of ancy ets 2:7) Meaning: on ‘As for ArRif and ALQaisnt, the meaning, is the same (00).8 Commentary on Al-AptasAU.Waxia adits Concering The Attebuee (of Als) In the case of man, his Rif (foot) is called Qndem (advancing), because itis advanced while walking, for @ person is ct able to walk with hie foot unless he advances & ® Concerning his statement: “so that part of t contracts upon port of ie” Meaning, its parts become contracted ‘out ofthe greatness of the Originators Toot, the Mighty and Sublie, Concerning, his statement: “And it says: “Unt, Qu.” ‘That sy ‘that 8 sufficient for me, that is sufficient (or sey rveanng; “I don’t want anyone else ‘The Following Atebstes in his adits Firstly: The affirmation of speech for inanimate ajo: Isedcnhistetement “hie tisaying” an also“ says ‘Qe Qat” This ssa prot of Aline power, Who fies everything ability Yo spel, Secondly: Waring from the Fire, based on his statement "Tel al coi eerste ie i sing “Ave bee mte?™ “Thindly: The afimtion ofthe favor of Ala, the Mighty and Scblime ksenuve Ah guranteed the Fire tat Ne sel ii as He a a A Ell Se Surely: 1 shall Hell with ns amd men at logetier > (Had 11119) ‘When its inhabitanis enter it, and some vacant space remains jn tit wil ay: “Are there more?” Allah will put Hiss Foot over it and parts ef it contract upto ether pats, and it wil be filled due to this contraction This from the favors of Allgh, the Mighty and Subline or cle, Allah is capable of creating a people and filling i ‘completely with them, But He, the Mighty and Sublite will not punish anybody without any’ sin This is unlike Paradise, wher the people of the world have entered there wil remain in it some places that are unoccupied: then Allah will create some people onthe Day of Judgment to adi them into Paradise cut of His favor and mercy. Fourthly: That Allah, Exalted is He, has zeal Rif and Qaeda (Foot) that does not resemble the feet oF creatures. The People ofthe Sunral cal this kind of Attribute, Atributes cof His Esencr derived from revealed information (i Dhatiyyat ALRiaburiyat) because it carmot be known eouepe though information (revealad) and because is race shares name with some of our bodily parts, But we wl not soy, with regard to Allsh, that they are parts or ‘portions, because such description i not possible for Allah, the Mighty and Sui. ‘The Ash'ariyyth and the people of Telrif oppose (the People ‘of the Surma) this matter. They say "He puts His Foot fon it” means @ group of His servants who are bound to enter it They claimed that the ward Rif is sometimes used to mean “a group” as iti contained inthe Haat about Ayyob, may the Salt and Salim be upon bire!! that Allah sent to him a Rij of cust from gold. The sai that the word Ri in this Bath) means @ group of locust “This fsa baseless distortion because his saying “over rakes that imposible Besides, it i not possible that Allah attribute the irhabitamts of Fire to Tinsel. because ascribing something OF Reported by ALBukhari (991, 7899) for AbU Tori may Allsh be please with him.0 om AlAqida Alta to Ala ie » frm of honoring and. declaring ts nob. Regarding the word ‘Quon’ (Foot (as used in the Hodth), ‘they sald that & means the one pat forth to guide, That i rears Allah, Exalted is He, advances one aver it that i fone who will ad ther to Hell ‘This is also false, because the Originator, the Mighty anc Sublime, will not Tead the inhabitants of Hell (to 2) but: {The Day when they willbe pushed down by force to ‘the Fire of Heli, with horrible, forceful pushing. (At Tar 32:13) ‘And they shall be violently thrown into it, So these distorters fed from one thing, and fell headlong, into what Js worse than it They were fleving from attbuting a Foot to Allth, but they ended up in iselence and discrediting the wisdom behind the actions of Allah, the Migity and Sublime. ‘The summary ofthe matter is that its obligatory for us to say that Allah possesses a Ril and if we want, we say (Qatam (Foot in the real sons; without likening, and we do rot say “how” the Foot is. Because what the Prophet informed us of s that All, Fxalted is Ho, has a il oF Qasim (Foot) be did not inform us how this Ri or Quon oat) Allah, Bualted is He, as sai GG AG GG Me Bl g5 oe Be Train note: That x His cannot mean “His group of inhabits ofthe ‘adiths Concerning The Attibats (of Aah) VOM GUE GML, Bie Awa s ge es Say "Ct) the things tat my Lords inde orbiter are Alraeihch (great ent sins ant ery Kind of wn ser nto) ster comaitid sry or sey a i. rig reson bing pars (nts ith A for ‘hich He aw gen no cater, ond saying tinge Stout AI of thi you hae mo kage» CAA 733) 4 ‘The behavioral benefit deriv fom this Hath i he serious warning agai the ations ofthe inbitants of the Fite fearing being cast into it as others will be cast into itCommentary on AWAgitsh AN Big iat te Se sphes ale ay os ts eX ha tie BE hh J gS And ts sing: “Ald, Exalted is He, will say: “0 ‘Adan He etl ay “Laat Wa Sata’ Hee en callout with cece‘, Ali onders yf ae out fron your ofpring a delcinet for he Fire." Agee ‘pon 90%. — © The Sixth Hadite Regarding the Affirmation of Speech and Voice. ‘That is his statement a: “Alfok, Exalted is He, url sty: ‘0 Adam He wil sy Labi Yu Sada" il then eal out th a ces edad ADS ees yo otk on from yur fipring a detachment for the Fire." Agreed upon ‘The Commentary '® The Prophet sg informed zegarding his Lord that He will Say: “O Adam” and this i on the Dey of Jedgment. Adam will answer: "Labi I Sai.” “Labi” Means, a zesponse, after a response * Sis” Mears, happiness after happiness nus, the reoning is that) “I answer your saying, and 1am. aking you to make me happy and te suppoct me.” Reported by Al-Bukbm (7483) and Muslim (22) foun Aba Seid ALXucn, may allah be phased with him. Mactnhs Concerning The Atiibates fof Aah) 3 “He seid: “He will then call out!” That is, Allah: the ‘subject is Allah the Mighty and Sublime. His statement: “With 2 voice” for emphasis, because call will not be except witha ralsed voce. This sas in His saying, Exalted s He tHe fae gh > lor a bird tint flies with ts mo wings, but ame comnts te yo.) (AL-An‘ mn 628) ‘So, bird that flies only does so with ts two wings this isa form of emphasis, ‘© And His statement: “Indeed, Allah orders you to take fut fom your affspring 9 detachment for the Rie ‘And He did not say: “I ordce yout” This i out of His pride and majesty, because He refers to Himself Bualted 18 He, in the thisd person, saying: “Indeed, ALBA orders you” such as the king would say to his soldiers: “Tw king is commanding you with so-and. 80," with pride andl majesty. Aflgh, Glorious be He, is the Proad and He is the Majestic Sitar to this appeac nthe Qu il Sy SMU Sf Verity, A commands tt you sted roe as the frusts to those whom they are due.» (An-Nisa’ 4:58) And Hedi nosy." commard yo" 4 And His slatement “tout Fo vr oi a {cont rte Fie” trees © dacne oe ‘tapes, tn ansther Hatt He (Adam) si my Lo, what the detachment (est foe Fite” He al) opedEy ‘Commentary on ALAgila Al-Nastiyyah adie Concerning The Attbtes (of AN s ‘Nine undeed and. ninety-nine from every one thou: sand" 25 ues And his sayings "Tove i noe of you exept that His Len al pe 0K, and ere wil a be, oe i tnd Hin, om interpreter." _ ee (© The Seventh Hadith: Also Concerning the Affrmstion of Speech. ‘That his statement gs "Tier is mone of you except that His lord wel peak fof, ard ere wid not Be, been hin ane Hn, eer “The Commentary & “Excupt that His Lord will speok to him” Meaning that ‘will be his case, Allsh, the: Mighty ana Sublime, will ‘Speak to hin; “And there will ot be, between him and Him an amserpretee” And ut is, on the Day of Jadgeoent “The intcrpseteris an intermediary belreen two that are Reported by AV Bulbs (6550) and Musi (222) fem Ab, Si AlKEudet may All be plesed with him Reportec by AL Buk (599) ana Muslim (1016) from Ad Din ein ray allah be pleased thir talking to each other in diffrent languages: he conveys to one of them the mesning of what the other says in the language which he understands “There are four conditions guiding the eligibility of being 22 Inlerpreser trust, proficiency in the (source) language from which he is interpreting, and the (larget) language being, inerpreted to, and an adequate understanding of the subject under iscussion which he interprets. & Among the Attributes of Aah mentioned in this Hai ‘ve: Speech and that i with a voice that fs heard andl ‘understood! “The behavioral benefit (rom the first Had i: “Allah says "0 Aulam "In itis sch clarification, that i a person Knows i then he will be cautious and fear being among the nine hundred and ninety-nine ‘And in the second Hadith; the person will fear that discussion that will ensue between hint and bis Lord, the Mighty and Sublime, and being disgraced before Allah when He, Exalted is He, begins to expose his sins Hence, one wll abstain from sins, and fesr Allah the Mighty and Subime,content viel g diag eee oy. Se dus 5 tats nosed as Ad ying Ruy or sik: "Our Lr, A Sh te te Pee! Fala ety Nae ivan sin th he de rth 8 Yr int pac Yor ey oe as or Fh or antares You ate Le of ‘eS d rey fan Yor met. nc foe Your reponse ou ele 4 Hasan (Gort) Hath rere by Ai Dad ant tee ‘The Fight Haditle Corceming the Aflirmation af Allah's "Ui and some other Atteibtes: And hes saying dor Ruut ir the sich: "Our Lord, Ath oho a abe te ‘eave! Hallowed be thy Nani; Your Comtnand 13 i the Fcce nt the earth, a= Your mercy site eae, lace Year ery on rar. Pro wor Hun) our rors. Yow aie the Lord ofthe pure. Send oun mere fom Yer te fe Yor sana i, $0 that te car miced." A Hasan (good) Hadith Fpored by At Oddie Sa Reporo! by Abu Dawa (0852), Atonad (2), AMLalaha't (ot8), atttakim (1348) and ibn “Adi graded Sem Hacttne Concerning The Abts of Alls) The Commentary 4 Concerning his salement “for Rugysh for the sick” Meaning the Ragyat wher be reited upon the sick, © Concerning his tatenent "Oar Lard, AIH wh isn he fewer,” Te discusion about the phrase "the Ia” has preceded in the discussion of some of the Aut Concerning his statements “Hillel be By Name” Meaning, pure. The “Name” here is singuat, bat st includes all the Namen. Te means: “Your Names sre pure of every imperfection” "Yr xm i the fw and he arth” Meaning, Allis command, is carried out in the heavens and the feta As Allo, Exalted ee, say: 4oNi 5 Kt cA Ate arranges (eer) afr from the heaven tthe thy (AeSidah 3235) Surely, His i¢ fhe cromion on the command.» (Al A'raf 758) & Conceming his statement: “as Your mercy is in the heaven, place Your mercy an the earth.” What is meant (outntr) x AL-Kam (1054) and AL-Batiege in AEAcma! oes 8), Ibn Qudamah in Al Uw (page 38) an [Ad Drie Arad ‘Ald Al Jig 70) avd ANass' in ‘Amal AEYaww ubLaleh a8 owoloned in Dub Al Asaf 20),___ Commentary on ALAgah Aig §s to plesd: he pleaded to Allah, Exalted is He, that since He placed Tlis mercy in the heaven t9 plane i om the earth 2€ you say: Is Allah's mercy not also on the earth? We say he is vesting over the sick person, andl the sick Person is in need of specific metty to remove his Minese ** Conceming his statement: “Pardon us our Hit (sins) and our errors” Pardon is to cover the sin and ‘overlooking it ALiab is the major sing, while Ale ‘Rhotayd (the extors) refers tothe minor sine, This isthe «ase they ate mentioned together, but when they ane separate, they are synonymous. So the meaning is “Paxdom our major and minor sins” because the pardon removes what makes one grieve, and resus in what sought and because sins can act ae a batrier between a person and hian being facilitated to what is tight so fe is not facilitated to do what i eight, and his supplication isnot answered Concerning his statement: "You are the Losd of the pure The Rubitiyyal express! here i specific. As for general Rububiys, then He isthe Lond of eversthing, Yet Rudhigyat can be specific and it ear be genera, Listen to the saying of tho magicians who believed $5 at oS 0 Gall gy, Cn Hae They said: “We belece inthe Lon of the AL-Atanin (mankind, nn and of that exists). The Lond of Misa snd Hain’ (APA rdf 74.21.22), ‘They generalize, thon specified. Also listen to His, Evalted is He, saying Coneing The tuss ( Jen GOS al OK us 5 BEND 2 48 @udayoad he ten command ei Svsnp ihe ord of ery (ai), bas Set and 10M Wlsgs coring» ie Nant 2793) “horns, €The Lord fies ie spec, we 4nd fo Wom logs serghngy ger 4 “The pus” are the fllvers, every Bloer fs pare The a form of beseech MAN wiht spect fonn of Roti so ha Ash acopt te suppl ti and el he His terion: “Send down mety from Your mec nd 3 care fom Your care upon tis one i Pan This isthe supplication, what reseded were plese Send down mney rom Your nr" Mery tof two categories - rmery that Is am Atsbuie oF Al; 40 tis font emis an mt soprate tom Ah the igh an Sitime. An ecample ct oH Slee Eat fe fs ah and You Lo Mos Forging, Orne of Mery.» (AL-Kahy 1858) descent no wha beng requested “The mete that is a cethre but 5 one ofthe fics of Allah's merey, and fs therefore generally called mercy. An cxample of this His Statement, Fualted fn He, nthe Hai At Qu concenig Pari "ou ane Ny meso Commentary on AMAgidah ALINE With you, t mercy upon whom I wail ‘The same with healing, Alah i the Healer, and healing is front Him, so He is described with healing, and iti ane of His actions, and as such, i 8 one of His Attributes. But when i is directed toward the sick person, then itis one of ‘His creatures, because she healing temoves the illness, see- And is saying : “Wo you not have trust me, cil F sam the taster of the One above the heaven?” Salih Hat oo - (© The Ninth Hadrth: Also Concerning the Allirmation of abun, ‘Thats hs statement 2 “Wald you not trust me, while Fan the trusts of the One above te henson? The Commentary ® "Would you not trust me” meaning, “would you not regard me rustworty.” © “While 3am the truss of tte One ator the heaven the One above the heavens is Ally the Mighty and INTs reference preceded, an ts in de Two Ses. | Reported by Al-Bublut (251) and Muli (ed som Aba. Sed ALKhude, vay Allah be plvsed! with him Hadiths Conceming The Atti (FAIA) 6 Sublime, He 3 rstee over His revelation the chief ofall who are testworthy 8, ard the messenger and fone bringing him the revelation, Fb, is also trast worthy filo S Bau sao f 5 lim te 400ner of power (et high rnd) with (At, te Lind of Te. Obey Qh the Argel He heavens) snd seusteordhy. 9 (AE Tak 81.2021) © There was a cause behind ths Hat that i, hat the Prophet 3 was distibuting some gold ore wich ‘AM sent to him tom Yemen, astong fou people: Ther oe qmun said to hire "We fue mote Tight to thi than {hove poopie”. The Prophet 36 twreafr said. "Would You ae taste, while Lam Boe tase of the One hove the heaven?” © Aldi an expression used 8 4 démand, as if what he ‘eas saying kv “Trost me, because Tam the tsce Of the One above the Remvens” 4 Alco the point of reference i his statement: “The One love He eren:” about which we say as we sald about itin regarding previous Ava[Cometentary on AL‘Agelah ALi BAS tial G8 5 etl G8 esl + $5 358 Ati; tas & i Ard his saying: “The Throne i abooe the water, and Allah is above the Throne, and He knows shat Circumstance you ave in." A Hosan Haat reported by Aba Daud and others, Oe © The Tenth Hadith; Also concerning the Affirmation of AFUE ‘And that i hs statement a: “The Trane i above the water, tnd Allah is above the Pron, ana He knew hat ercanstnce Se ae" A Hon Hd reported by Abt Dad and ers ‘The Commentary When the Prophet & wae mentioning the distance between tine heavens, fe si said: “And the Throne it above the ‘Testifying to this is Hs Statement Fi "5 Reported by Hon Khuzsioash in Kids AtcTacbd(1242), AL Raihaghin Assit west SS), Abs AdShath nile AV Azer (279, ALLAIA'T In Shor Aion (89), Ade Diet im Arid Ale AbJabnigoh (@L) sod kn Mdssir AUUewse (10), Ad>Dhafabs side ee chain is Sah (outhestie}"" And ALMapno” (186), ALHlithaent in referenced it to AETabaein) in AL-KSKr, and orator are the naestoes of the Two Satis” Conceming The Atmibutes of Al) Adon i Tse coos ote caer > (Ed 1-7) He said: “And allah is above the Throne, aad He knows what circumstance you aren" He s above the ‘Theone, and with that, nothing i our situations o acts ts hklden roo Him. rather, Aah, Fale is He has sai ES oe5 BS SANE Uy And inderd We hve crated a, and We few what ison seers ti» (Q3/ 3018) Mecning, that which win your mind, Allah isanare of de despite dhe fact that sot nw to anybody And his statement: “He knows what creumtance you ie in’ indcaes that Alls knowledge encompasses all of our croumstances. “The behavioral benefits in this Hadite H we believe in thie Hash, we will derive certain behavioral benefits from i these are glarifying Alls, the Mighty and Sublime, and that He is Exalted, and that He [knows our circumstances; ence, we will abide in His Obedience, such He woukl not find us missing wherever He comunended us, and He would not find us where He prohibited usCommentary om ALAgio ALI adits Concerning Tne Aueibates ff Allah) 6 Be ist Gp cel rt 46 with coe ar Bey et Anis statement fo the slave gir "here Al?” Se pla: "Ive the Reaver.” Te suid "0 om 12” She rped-" Vou ae the Messenger of Allah” He said: “Free Ie, for indeed she sa bewer.” Reported by Musins $8 © the Hleventh Hath, Also Confinning the Affirmation of Transcendence ‘That his statement 38 to the slave gl: “Wee fo Ala?" ‘She repli: “is the heen.” He said, “Who we 12” She replied" You ae the Messeger of Allah” He suid: "Brecht, {or indecd she isa blower.” Reported by Maslin “The Commentary Hs statement: “Where & Alli?” “Where” engulring about the place. © Sie sid nthe Hone” Meacing, above the heavens, of nthe highness (Ue); dpe pn the wo pessibilites earlier rationed © "He id Who am 1” Sheri = You ave He Meson ofA "He aid re ey, fried se a econ” “To the people of Ta’, by her statement “inthe heaven’, if she mesnt in the highness (ALUtn}, she is» disbelieve! Is rere preceded sce the Stas exploation the author's statement “And Fs saying’ © fl tak you andre yo eA “rr 338" “This is because they are ofthe view thot whoever affirms @ direction for Allah then he is. cisbeliever since they ay: “The directions ae free of Him (Alla). “The fact thatthe Prophet asked "Whes haga place (where Fei, However it is obligatory that we know that Allah, alte ‘5 He, cannot be surounded by places, because He is greater than everything, and because nothing i above the cosmos, There fs nothing there except Allahy He is above everything. 4 His statement: "Free her, fr indced she isa believer!” contains evidence that freeing a disbeiever i not permissible. That is why itis nol allowed to tree him as. atonement. This is because the disbeliever remaining 2 slave with you is a type protection in his case, He will be under your control and authority and he will be closet Islam. Ifyou free him, i will be fre, and when hres free then iis feared that he will return to the land of disbelief, and continue helping the disbelievers ‘against the believers. proves that AllsCoxsnantary on ALA ALi cons a0 Sh als Sf guy jah aw dy; fe ass AS An ie tateents “The mot ros offi a yer fr ha Ah i wth yo serene you are." A Hasan (gon) Had 00 (© The Twelfth Haditly Concerning the AMfrmation of His Magy with His Creation. ‘That his statements Te mast virtuous offi tha you Ars at Ala ayo coherever yo are.” A as (et) feu Tewas repre ty At Taba fom the Hath of "Ubsdah bin Aes) The Commentary ‘The Hah indicates the Maya of Aah, dhe Mighty and Sublime, and it has preceded in the (evion mentioning) ‘he Ay that Alas Miygt oes ot iply that He ison the earth Rater, tie abwotely impossible Tie ison the eth, because AU fs among the Attabutes of the Sel (Cte Diariyyl, which le does nat ever separate roms tis ‘ather always with Fim, Goris ord Exalted is He. Ie ha also prececed!!tha iis of two categories © Thostatoment of the Mesenger a "The nos virtuous Fy reerence preceded. 1 See ta Shas explanation the sutho’s statement: "And Fis syinge © Ta Ul eyo at ase you fo Ms “ra 839)" acts Concering The AveTbutes fof Als) @ of faith hat you Rnoces” proves that Faith has different degrees, hecause if you know that Allah is with you ‘wherever you are, you fear Him, the Mighty and Sublime, and revere Him, Ir you are in a dark room, where there I no one ese, then know that Allah is with yous not m the aon but Hl, Glorious and Exalted is He, is with you due to Hime jencempassing you in knowledge, power, contro, an other than that among the meanings of His Rubin, soe And his statement: “Whenever any one of we sta cobserce the Praver, then let io uct spit in front of Dest nor to his igh, for Alain fg: ut isle or rer Bs ert.” Agrnd por _ aoe (© The Thirteenth Hadith: Cancerning the Fat that Allah is hetore the Praying Person That is his statements: "Waneror any ane of you stands to Dhsere De Prager. the lt im et spt fot of hae, nar te is right, for AT 5 facing but ko left or der his foot.” Agrend upon (405) and) Muslin (57) from fbn ‘Czar, may Alls be pleased with him,[Commentary on Al Asilah ALM adit Concerning The Assbetes of AMAR) e ‘Meaning, in front of him. Allah, Exalted is He says 455 55 BUG OG Sab SH a And to Allah telong te east and the west, 50 srherrer you turn (amet or your fics) tae foe Face of Alay (AL-Bapra 215) "Hig right” Alco, His reported in another Hult “Because there is an Angel In ius right"?! [An because the right side is more viztuous than the left fide thus the Iter ester fr spitting and the he, That fe why be said "But to his let se of under Nis fo ne iin the Masi the schoo say that he should sp 4 tog a Dandherchiet of inhi garinet aad cub uN the spit dissolves. I saxacone isin the Manji 3 the wall, and the walla fis ll shor, he could spit ouside if be veil not cause harms wo any of the paserby Ie is derived fom thin Hadi that Allah, the Blessed and Exalted is ig front of the praying person. But it is compulsory that we know tha the one wh sd: "Hes in ont ofthe praying person” ie alsa the one who said THe is above the henvens” Thee is no contditon between the two, since recoelling between them Is prose frm thre perspectives ‘The frst perspective: s tht the Shr” combined beoween them both (statements), while it will never combine between two contractor eaters 1 Aleka (16) fom Abu Hurrah, may Allah be pleased vith ie ‘The second perspective: Is that iis possible for something to be high, while tis in font of you; hete is a man who faces the sun during the fist part ofthe day, eo it (the sn) {sin front of him. And he faces it Curing the later part of the day, and iis stil in front of him. while it sin the heavens, Ie this is possible seth regard to creatures, it should be more worthy with respect 10 the Creator without» doubt ‘The third perspective: Supposing this was not possible in {he cave of creatures, yet ifs not impossible wilh regaed fo ‘the Creator: for Allah, Fxalted is He, there is nothing like unto Hian, in all His Atsbutes ‘The behavioral benefits derived from this Hadith, ane ligation of proper manners with Allah, the Mighty sd Sublime, ank! it indicates that when the one praying believes in tua, it wall sult im him having Kits’ and fear for Allah, the Mighty and Sublime,Commeniney om A Agi AME ‘And is stalrment 3: "O AMA, the Lord of te seven heavens ad the ent, and the Land of the Majestic Tarone, Our Lard and the Lord of everything. The One Who spits the grate (ALE) and seed (Ar-Niws). The Revealer ofthe Fauna, yl andthe Quran I ek refuge in You from the evil of my soul and from te ei of every Data; wiuse Nagiya Yor take hold of. You are Al ‘Awa; here is noting before you. You are FARIA; there 18 nothing afer you. You ave Az-Zabir there 6 rething above you. Yow are ALBagin, there i nothing reaver than yor Sete debt on my bell and sue ‘me fom pooerty.” Reported by Masi — oe © The Fourteenth Hadith: Concerning the Affirmation of [ALUla and some other Attetbutes Te being his statanent sep "O Alla, the Lond of te sven eae andthe ert end the Lond of the Majestic Throne. Our Lond and the Lord of everfring. The One Who splits the grain (tLe) and seed (Av Nos). The Revealer of the Tart Inj and the Qur'a: T sock rfge i You from the evil of ‘Hats Concering The Attebutes (of ADS) soul an from the evil ofexery Datbah; whose Nasiyat You take rid of. You ae Al-Aurwetheze is nothing before yo. You are ‘AL Adi: there is moshing afer you. You ave Az-Zatir ser is nothing abvve you. You are Bato; there 18 nothing nearer tha yo, Ste my Jatt mi ell at ufc fram poverty.” Reported by Mastin The Commentary This i a tremendous Hath The Prophet a pleaded to Allah sales He, with His Rhian his saying, °O [Allah the Lind fhe seo ooo andthe The Led f the Mjetie Thane © eur Lord an he Lord of eet Tha na form of geneaizaton afar pariculration by his saying, "And te fond of everthing.” This form of geveaizatin afer prticalasiation tc that one wil nat Serongy ewume tht the alin ns to do nly with has teen spec mentioned along with i ‘Als consider His slaterent alle He all Gian as A Ge 41 hve boon conan ony fo worship the Lend of foe ty (tes), Wo be sti ond 0 Wom eiongs oe > (An-Nan! 2791) He says: And fo Whom tongs eens, wo tht one ‘wit rot asue thet He i the Lord of only tas ly. “The One Who spits the grain (AP-Hab) and soo (A ua)" "Attt” retest ran of plant ad A= refers tothe seed of seedings 30 the ress that "Most G73) fom Aba Huraeah, may Allsh be pleat with iCommentary on AlAgtish AL Wel are procaved ae either plants whose roo are grains, ‘or ves whose roots are seeds So the one fortes is {allt Neo (ed) and the one or plants is called Hab (grin) iis aad The spliter of the grax and the seed.) (ALAn'sm 635) “This dy gain and seed, which neither grows nor develops the Lot, the Mighty and Sublime, spss that sy He ‘opens is that tees and plants sprout fom tN ove able to do that, no mater hows powverfal people become, they can never splitjut ene grain. And the Seed is ike hat, {kb Ikea stone it ever grows nor develops hen Alla the Mighty and Sublime, spits # opens up, ard then tae seedlings sprout out of and grow. No one is capobie of doing thot except the One Who spits i Clorioos and Bulle is He. When he mentioned this tremendous universal Aygh he ‘then mentioned tne legsative Ava and these ar: & His sateen: "The Revel of he Tara, te Tn at be Quran” These are the ios tremendous Hooks revealed by Allah, the Mighty and_Subime. He tmentioned them in their chronological onder: At “aura (as reveled) to Masa, A ln (was reveled) to ad and ALPurpin (dhe Criterion) was reveled 1 Mutamanadl 3 In this thon ea cea txt hat the Taal was a revelation, slated in Ge Quran: 35 ih os ist verity, Wie A snd don the Tawra, ere es Hadihs Concerning, The Attribute ff Allsh) _guidence ond light} (ALMA Std) He sacl at she beginning of Siva Al Ina if He Who fs sent son the Bk Lo yo wide drut cooing wa cine before il Ara te set dear the Teoh andthe. Aetine, os guidance to mankind And He sent diem the Crterim.> (At “te 34) ‘His statement“ seek refuge in You from the evil of ny so” Meaning, [seek All's protection from the evi of my soa Hence there i evil in your soa oh DS tg Lael And 1 fre not my. Verity, thes sitive to teil (Yasif 1253) Ye he sout is of two kinds = A tranquil, pure soul, that orders what s god = An evil sl, that onder ev Astor An-Naul-Lawe (te selé-reproacing soul) sit Uhr or description ofthe two that receded? There is diference of opinisn about that Some of them sy thal ta third Kind of soul and some of them say that {tie description ofthe two that preceded So the tranquil reproaches you while the one urging evil also ‘wproaches you So, His talemont, alte ble Git 2 IGPi ‘Commentary on AMAgida ALiiyya and F satear by the selfepreaching sou. (Ah ininah 75:2) Will include both kinds of soul So te tranquil one reproaches you for falling short with an obligation. If you are nepligent with an obligation, it wil reproach you, and when you do what 36 unlawful, it reproaches. ‘The one that orders evil isthe opposite; when you do good, it reproaches you, and ft reproaches you when you mise what i has ordered you 49 dof evi ‘Therefore, reproaching isa description ofthe two kinds of sols according 0 the prefered view: His statement here: “I seek refuge in You from the evi of my soul:” What i intended by it (te soul that orders evil & His Statement: “And from the evil of evecy Diblah, whose Nisiyah You take hold of!” A-Data refers to everything that creeps on the earth; even the one that ‘walks on its belly ie included in this Hail, Like His statement, Baltes He: to FES Tos BF SED -4atUh ins created every Dab erentare fom tater. OF ‘em are seta on tir lies» (At Nar 2445) ‘And His Statement C8 FEY g Mo And thre i no Data on the sar, but its promision ue fom All ad 1:8) Even though customarily Dat is ase! 0 refer to four legged animals, and more specifically, fo the donkey only, Dbutin the cate of tis Jide means all of what creeps on Hidiths Concersig, The Atesbutes (of AIS) s ‘he arth, And whatever creeps on the earth it contains et AAs for some of thet thun some ef tam are purely ev in themnseives, as for ethers, they conlain both good and evil, such that the one that has gooel ini itis not frwe of ev & ls statement: “Whose Nusa Yo take Bold of. An [Nésiya isthe (ront of Une Reac. He orly specified the An-Nisigs because is atthe front. Is what eld to lead the camel and its lke, It also said that be specified that because the part of the brain where visualization and memories are 6 ia Uae froat of toe Ihea; andl the knowledge i with Allah, His statement: “You ae AM Anna, tere is nothing before you "This isthe explanation from the Prophet sof his saying: "AL-Awwal.” AFAwwal i one of the names of ‘Allah. In explanation of the Aysi we mentioned that the philosophers call Allah Al-Cadim (She Ancient) andl that it Is notof the beautiful Names of Alah, and it isnot alowed that He be named such. But i allowed to use it about Him in information, The matter of informing is brosder than that of naming. Because Al-Qadin is not among the Degutifal Namos of Allah, ard there is an imperfection in ‘the name Al-Gadim. The reason is that “oldness” can be relative, Don't you sev His statement eB BE oe YES > And the moon, We have mesure fri mansions (o mers) tll i relums like the old (AbQadin) dried uroed dae stk > (Yass 3639) ‘The old dries curved date stalk is a newly occuering thing, bur itis old only in comparison to what comes after i. & His statement: “You are Az Zahir, ther is nothing abooeCommeniny on Alia AN Yow Aas Lahir is roen Az Zubr as in His saving: os hah SRL > 450. they (ath and Maly could nat sede 1 (asharta or aig troughs > (ALKaif 1897) ae (raphurta)y: thas “Bo overt” ‘But as for the one who said that he is Ag-Zahir in His A yat, {his sa mistake, Because no oe is more Knowledgeable regarding ofthe interpretation of Allah's Word than the Messenger of Ash 2. Ie has said: "Yew ar Azali, tere ss roting above You.” Rather, He, Gris be He, is above everything, 4 TBissatement: "You are Bain, tere rlhing neo? thor Yous" The meaning is nothing i nearer tha Allah; none disposes of stale besides All, none sone with anything besides Allah, none is hidden from ‘Allah. Everything, Alizh encompasses it and as such the said "Nothing is ene than You,” meaning nothing empowers instead of You, and none ean prevent finything instead of You, and none can benetit the ‘one of Beit from You is he beret His statement: "Sette ey debt on my beat" Ad-Dain {Geb} what is de spon a main ferme of wealth oF Sight (For example) ir buy sowething T need frm you, and do not pay you it price, then this referred {ab debt even iii not defered. His statement: “Suir me from povery” ALEaqr (poverty) is the state having nothing, and there is no doulh tha! poveriy suesses the soul And debt includes huuuliation’ because the one in debt Fels hhamaiate Uy the one fe owes, and fhe poor person is always in need" perhaps poverty will bring hit to ithe Concerning The Atributes ff ATI) commit an act that is unlavfel Have you not heard of the news of the three; those whom the eave closed in pon. Each of thom started to plead to Allah by his righteous actions. One of ther Fuad a cousin whom he was attracted to and was trying lo seduce her, but she always sefused that Then she was suffering one year, and she was in need. So, she went to him o sack some help from him. The man refused to help her unless she surrendered herself to him (in fornication). So due to her necessity, she agreed to that So when he sat vith her as a man sts wih hie wite; she said to hir "Oman, fear Allah, do not open the ring except rightfully” This werd had a strong effect on this rman, since it was coming from the heart and he promptly stoi up Wo gel avvay from her. He sad “I stood up to get ‘ivay fcom her, while she was the most beloved person. to me"! She reminded him with this noble admonition, ‘which ted him to abstain (rom the evil eed). ‘Thus, lok at the poverty, This woman wanted to sll her honor because of poverty ‘Therefore, the statement of the Messenger 3: “Suffice me from poverty,” the Prophet a was beseeching, his Lord to Sulfce him against poverty Icause of the dangerous pitfalls of poverty ‘There are Names and Attributes in this Haat = ‘The Names are: Al-Awwal (the First), ALAKhir (the Last, Az-Zahir (dhe Most High), and AFBatin (the Mest New ‘Repovted by Al-ukhisi (48) and Matin (273) fom Ton ‘Umar, may Allah be pleased wit Ninew CCormmentary on Al“ Aqtah APs — From the Atteibutes are: Belng the First, being the Last tn both ofthese there is encompassing tha relates to time. Being the Mast High and being the Most Near in both of these there is an encompassing that relates to plac Among them are: AMUla, and a general Rubibigyah, and His complete Power, Among them are: perfection of His Merey an’ Wisdom, by revealing the Books 10 judge mang people and to guide ther tothe path of Allah © Apart from the Names ané Attributes are: Pleading to Allah by the Attubutes of Allah, and warning against the evil ofthe soul and the Prophets asking Allah to sestc his debt, and to suffice him agninet poverty, and Slariscation of the weakness of the Hulls which reports that the Prophat 3 asked fis Lond to ise him poor. Among the behavioral benefit in is The waming against the evil of the soul, and the gravity of the matter of debt, and the incitement to offet the debt as rmach te possible; and moderation in seeking and spending wealth; because when he moderate in that, the will be safe for the mast part, from poverty and debt ~ aoe ‘Based on the report of At Tmt (252) from Anat, and that of Ten Mj 26) form Abu Sad ALKhude thet the Prophets sid “O Alish nse me poor, make me die poor and raise mo in the company’ of te poor on the Day of Jungment” and ws graded Suh (authentic) by A-alodnt in Avs (38) aud A-irot” 8&2), Salt Abin Te. Tayniyya said: "Whether is word Is authentic Or 10! the prateworthy poor pemen ie the ene who is humble” SE abe Bo Sst Losi Ana is satenent 5 when the Conparons nae ie Soves tn emembrnce: °O yon people, be ante pen ces, ov you are ot alng one that deaf ner bret, yo ae only ellng One in Fens, eh Ses Tred, be One yo ere cling cer tone of woe oe tte neck of hi ting come.” Agent up see “The Fifteenth Hadith: Concerning the Closeness of Al, Baalted is He is statement when the Companions raised their vices in remembrance of Allah: "0 uo prope, be gentle pom uarscoes, fr are not cling ane a is deaf mr ase uae ony cling Ore who Br, whe Ses. nde, ie One oncae cling is ler 10 oe of vo an Ine neck of siding fame" Agreed an ‘The Commentary When the Companions wore with the Prophot 3 on a ‘Mopar AbFottd (18326), and AL-3ate sai in Tali A {stir 073) “Ibn Aljawen exaggerated and thas mentioned the Hato in ALM Reported by Al “Abad in AbMsomud (L402) om Abi Moss Al-Askan, ‘may Allsh be pss with hi.we Commentary on Al-Apiak LW journey; they mounted a high place, they would say: "alli Akbar (Allah is the Greatest” and whenever they Alescended down a valley, they would say: "Subluin ATI (Glonous is Allah)’ This is because if one rises over a lace, he might fe! hubris of himselt and see that he is high land grent fa special person; therefore, itis appropriate that in such a situation, he says: “Adlai AKar (Allzh is the Greatest)” reminding himself of Allah's grandeur, the Mighty and Sublime. But if he descends, diss debasing arl degradation, so he should says "Subln Allah (Glorious is AIH)" to remind himwelf that Allah is far above debasement, The Comps- rion, may Allah be pleased with them, were raising their ‘olces while making tis stetement of remembrance. Then, the Praphet x2 said & "0 yon people, be gentle upon youretoes:” That take it easy on yourselves. © “For yo re not cllng one that 3 deaf nor ubsent:” You are not calling one who deat, Una can not hear, no fone who ie absent, that can not see. “ew are only calling One who Hears" Hee ears your remembrance; “wha Sees,” Who sees your actions. “indeed, $e One yo are ling is cose to oe of ou ta te neck of is riding come!" The neck of a riding camel is very close to the rider, and Allah, Exalted is He, is closer to man than this yet He is above His heavens ‘over His Throne, “There is no contradiction between the nearness ane AI-'t (ealtediness), because something can be far andl close at the same Fine, Thi is with respect toa creature, then what of Ie reforence precedes nites Concerning, Toe Ateiutes of ASR) st the Creator? The Lord, the Mighty and Sublime, is Near in His Highness, He is neazer to one of us than the neck of his riding camel, ‘This Hadith contains the following benefits: = In itare some othe negating Atteibutes; «negation that eis deaf or absent: due to te perlection of Tis Hearing, Seeing, His Knowledge and Neamess. — init there a, as wel, ht it snot fora person to cause difficulty on himself in worship, because when a person ‘causes difficulty on himself, he becomes tired and fed wp. ‘Shmetimes, the body can even be affected. That is why the Prophet 3 sai “Suice with deeds which you are able to for Alla will not be fed up wel you are fed wp. So one should not cause difficulty on oneself; one should rather encourage himself when he finds that he Tas the ‘energy for worship, he employs and engages the energy, land when he finds Bstlessness in himself twatds matters that are not obligatory, or that he is inclined (0 different act of worship, the. he directs himself toward that Such thatthe Messanger aj ordered the one wino becomes irowsy during his prayer to sleep, and leave the prayer, he ‘aid. “For when one of you is praying, and hei dozing off Ihe dow not know whether he is secking forgiveness or ccusing birnelt.”# And similarly, the Prophets would fast so much, that one ‘would say: “He will not stop fasting” and be would stop fasting so tmuch, that one Would say: "He will not fast OL Repord by ALBoktse (115,197) ane Musi (72) rom “Alshah, may Allah be pleased with ber Reported by Al-Bukis) (212) and. Mastin (786) from ‘Akal, thay Allah be placa wih hes,2 Conny oe AL Agia AL Wasi Haciths Concoming The Attebules (of Alls) as again" And the same with his voluntary night prayer ‘versus sleep = tnalso includes that Allsh fs near. And this is proven by His saying, Sat hs fe ties ‘and twhon My sloves sk you concerning Me, then (ansicer Hem), Tam indeed near. I respond (0 the Insocatons of the supplicant ae he calls on Me.» (Ai Bagaah 2186) And awe derive the following behavioral benefits fom ‘his Hadi = That we are not to cause dificult on ourselves with acts of worship, and shat out manner of worshipping Allh should be moderate without negligence nor exaggeration. = It also indicate be cnstions of llth, because He is Hearing, Near, Seeing, #0 we will stay far away from Aicobeying Him. = It also contains something from the view of aphorisms fhe allowance of comparing one who is absent with one who ie preset for the purpose of elucidation fr he sae “Indeed, the One you aze calling is ose to one of you thar the ec of us riding camel.” ~ Initas wel sthatit ane choose words whose meanings As that x epee in ALSubDues (1972 1973) ant Maslin (0157) trom the Ha of Tin ‘As and mas bin Mal ray Allah be plssed with them, that "The Messenger of ‘Allah 3; WOU! last stl we would say: "The wil ot stop fasting and he would not fast unl we Would say: He wll st fast agai,” ‘can be easily understood, All of these people: (the: Companions) were travelers; and each of them was en his riding camel; so iF one wants to drave a good example With which the message would be understood, none was more appropriate than the one cited by thw Prophet 32. (8 yo se he moan om ght eat fal; you wl not ‘Tucci frm secing Him. if you are able #9 not te prevented from prayer before sisnse and ane tore fact, Shen ow show do 0" Agreed upon. eee (© The Sixteenth Hadith: Concoming the Ailirmation of ‘he fact that the Beliovers will soe their Lord “Ho i sald: “Inde, you wil see your Lond, just as you se the noon on gt thats 6 full yo well nok Tem from Sec inf yo ane ale to ol be pred from prayer before suinee and one Byfore sunset, then you sould do zo.” ‘Agreed upon. IT Reported by Alu (85) anal Muti (63) from Jone bin AbVolSh, may Allah be pleased with him“ ‘Commentary on AFAgid ALSNGatigyh “The Commentary © His statement: "indeed, you sail see your Lond.” The address i the believers | His Statement: “fost as you see fhe moon "This is seeing cof vision, because out seeing the moon Is with vision. Fiore, he compared one act of sing to another; so the seeing wil be by vision. & Hs statement: “fst as ye see" The comparison is ‘between the acs of sesing, not between what is seen {that isnot between Aah and the moon) because Allah, te Mighty and Sublime there by nothing like ‘unto Him ‘The Prophet s§ sometimes explained meanings by mentioning real sensory examples, such as when Abu Razin Al“Uqei Lag bin ‘Amir asked him saying: “O of Alls Will every one of us se his Lord on the Day of Judgment? And shat ithe sign of that in His ‘reaton?” The Prophet sad: “Every one of you looks at the moon, Makhaliyan Bi (being uninhibited)?” He sai "Cerainly”. The Prophets sak “Alla is Greater" [And his statement: "Maithalliyan Bi” Means, alone with it ‘And as established in a Had in Salt Musi! from the [BT Reported by fam Ahmad (411), Abo Dawad (4730, Al Tlakim (8561), who sold # i SBM, an Adh-Dbsha afireed i Atlin Khuzairh reported it in AL-Tawhid (36), a8 hk AD Aji AS (262), fon Ab “Assn in ‘he Riad As Sant €.200) ands ZK AT Jenn, Arba outs "A Hear (goed) Halt is reporiers are those of ‘Meals except Wak bi ‘Ads and i alo sald: Had” Reported by Muslim 295), Hadith Concern The Att narration of Aba Hurscah, may Allah be pleased with him, that he # said: “Indeed, Allah said: ‘I have divided the ‘Salih between My slaves and Myselt into to halves: Ihe Says “Al Handallss Rad Al~Alaman (All Praise due to Allah, the Lord of all existence)” He (Allah) says: “My slave has praised Me.” ‘Ts includes every praying-person. From what is known, is that people praying can be reiting this Ayal atthe same time, and Allah says about each one of thera, “My slave as praised Mz" atthe serne moment He said: “Just as you se the moon or a night dati s Fadi" That te night when iis cound, ard that s the fourteenth and fitteenth ight, and it can sometimes be fon the Uuirteenth night, The middle (ofthe month} is the fourteenth As said y Ton Al-Qayyian: “Like Al Badr (he might ofthe fullanean} onthe sith night after ght” His statement: "You will not Tudéromin from seeing Him” In another wording; "You will not Tuamean”" In another wording: Tadarrie = Tudéman: With a Darcmah on the later Ta and the letter Mine softened: Meaning, 9 Deim will each you; and A- iw is Ag-Zadn (oppression) and the meaning is that none ‘of you will ebar others fom the seving, and wrong him by thal, because every one of you shall (clearly) see Hism — In another wording: “you will not Tiina” With Shida on the fetter Mim anda Feith ot & Dama om te [ater Ta: Mesning none of yox will have to crowd together swith others to see Him because if something is hidden, not ‘leatly seen, one would have to Tean on the other in order to be able to see it. = But as fr the wording: “You will not Zadar” of “You ota86 _ Commentary on ALAS ALWRityah Hadise Concerning The Atoibutes (of ADA) a vw not Tard” segs that you wl a face any harm. Ts because everyone tl se Him, Glos and Bnahed ite, whl hei ato the most gly andre. Hi statement “I yo ae aie to not be precene fom rays sue fr cane the ou ld £9." pmer bere ns Slt Sa ae "pre bebe uns Sa AIA The ‘Ag prayer is mone virtuous than the Far prayer becaate its Arlt Ast wh Ah oped With the onder 6! 6 peaervatin aftr a geal (eer preserve the proven) However or anothe ue he Foy prayers more ics thn the Ast payer beens isthe wtnoned preer a Aah, Pra He soy Gece a Aap ad rece te Qu ithe ety dan. Very, te recta ofthe Quran te nly dn Ts eo te» 178 And iti reported in an atentic Heth that “Anyone ‘who observes the two ool prayers wil enter the Praise" And they ae dhe Fr and ‘Ser rajers Among the Atul of AIA in this adit are: The trios ht Allah hall be cen he expanaon ‘ogarding this Attribute has preceded!™ in the course Transtaion ote: Refering to A-agrah 2238), 4Coand strcly the prays, especialy Ag-Salat ALWistap Reperted by AL-Bskaae (574) ane Muslin (695) fron Ab (Masa AFAGNar. sy An be plese with him, Translation svie Ser the comments an €Some fies that Day stall te Nirah (shining and radiant). Looking at Dei Lor (AiQiamith 7522-23), ‘of mentioning the Ayat that indicate that; they ae four ‘Ay. The Hats reported conceming this matter are ‘Muti, tom the Prophet 9 Honee, its affirmation is absolie and its proof is absolute. ‘Ths, some of the scholars are of the view that whoever liaputes the fact that Ash, Exalted is He, shall be seen as become an apostate disboliever,!” and that iis obligatory tupon every believer to affron that [He sss “We only allege him to be a disbeiover, eeause the evidences are absolite in affiemation, and alofute in proof, and it is not possible for anybody to say that the Statement of the Mestenger x "You will 2¢ Your Lora is not absolute in is proot since there is nothing timer in its absoluteness than an example of this constuction.” If the Had had read: “You wil see Your Lord” Then perhaps it would carry some interpretation, and it refered fo certain knowledge comparing it with seeing with vision, but he clearly stated that we see Him as we see the moon. and this is sensory It has preceded in ovr discussion that the people of Ta‘! falsely interpret these Hub, and explain seeing to mean knowledge, and the falsifcation of thelr saying, has preceded aoe ‘Sex Hal A-Arath bythe Al (ALAn‘am 6.148) ‘As for this Una, ny are balanced. goods, pure things ‘wt for then wile ny things are ula for them = Concming, Gis (he aw of rations Qs wes Ghigo forthe Jews, wise wlerance wih Qiks was SDltony upon the Chrsian. As fo his Uma they ae tpven the choice Oise or collecting the Diya (he blood troney or pandoning without aking anything, Thus. the Lina of Tsien is lance arong the other ruliony between exertion and negligence. “Theretore, the Feople of the Sumigh aed the Jana, in comparison to te secs in this Uma are tke this Un Compared fo other rigons esning, ey are balanced. Tren, the author, may Allah have mexey upon zim, renting fie foundations witch the People a the Sarah Sc the fant rebalanced eompare fo the seis ofthe natCommentary on AI“Agah Ala © The Ft Foundation: Concerning Names and A utes Bi Suis Oey ab ots ey by i Je a sg uth So they are balanced on the ope ofthe Ateneo, Gas nd rated, ec eo (denial) of he faba, ond the peop of te Tra o i of a People of the Taal of — a8e~ “Te author sl "So hy ae elon the of te ‘Atri of Mish, Cloons an Esl Hes fetch people of Ta'ttl (demial); the jahwmiyyai, and the peuple of Tom he Mcinh “The Commentary “These are vo extremes: The prope of Tat the labs and the people of Tantihil; the Mushabbiheh " “The jebnivsh re the Atribates f Ali the Mighty ant Sublifther, the exists among heh eve tte Names saving. It be not permiscbie fr uy to afer rare nor an etribute for Ala, Besse i you afar @ tare for my you ae likening Him with those tat ae Tamed, and if jou afr an tiibuie for Him You oe Mkening. His (0 the he describ! Hence, Wwe of ‘thr 9 nume nor atbate” Whatever Ala arcs {0 Hla of noes, tis jst metaphoncab et at Te ‘ould be cecognized with thee names” (air 2046) A ls statement on behalf of His Messenger, Muhain- wad 3 dee sie Surely, Al sth > (tT 980) thas preeded that His Maiyah with His creatures rea fed fot the dictates of the general Meryl is His See the aiacason following the previous referee. Concerning the Moiyyah, and the Claieation ns knowledge, heating and secing, power, control and other ‘Attributes of His Lordship, while the dictates ofthe specific kind is aid and support. HAS ON a pet A a bei ee fy EE GG Bee Te BO A Ts tat Cs ON Ue Justis He combed ewer Hat, His statement {is ho cena te emer et the ert in six Days dtd they rose coer (sia) the Tne. He knows what feos into Be cnt and scat comes forth from, and iDhet descends fom the hewen, and. hat ascends hero. And Hi ve wh you (on Rrcaelge) wherever Ip man ke, Ard Ali Ses wat you do) (AH 57 (© Hs etterment: “st as He combines betcr H,f Hs statement: ue Ae at is Wh created the ravens andthe ear six Dae snd to rose eer (sta te Throne, Fe knows6 __Gomnentary on AL Agia AWM set goes into the earthed what comes forth from i and what descends from the herve, and what ascends thereto, And He % with you (in Bamviedge) whererer you many be. And Allah Sees vat you do.) (AL-alid sry” ‘© His statement: “Bon hat?" Mt ie moe the “Ut and the Mariya, © In His statement: €Amd hex rse over the Thromed is affirmation of the “Uli In His statements 4And He i wilt you (in kneledge) uwherever you may Be) is affirmation of the Ma'yal So He combined between the two of them in ene Ayah Moreover, there is no contradiction between them as fatier prover, and as shall be mentioned. ‘The angle of harmonization is from three perspectives Firstly: Tat He mentioned Hi Ite over tho Throne, and side 4And He © swith you wherever ne may be > Wher Allah combines between two Attibutes for Himself, then ‘we know with certainty that they are not contradictory, boeause if they were contradictory, it would be imposs- ble to combine thems, since Iwo contradictory things car fot be united nor exalted. One of thern will anevitably exist while the other will vanish, If there was any contradiction, it will necessitate that the first part of the Ayal belies the laller part ef the Ayal, or vice-versa. Seconaly: tis possible that ‘Utd and Ma‘iyya be combined in the creatures, as the author shall mention concerning people's statement: “We are traveling while the moon is with ws." Thirdly: If tis supposed that the two of them can not be combined in the case of creatures, that does not necessilate Concerning the Maiyah, and Ube Claificstion ed the same inthe case of the Creator, bocause noting i ike ‘unto Allah see ‘The meen of His staenent: ¢And He 9 wih you is not thot He onixes with the Creation. Beowise the (Arabic) lneguage does nt necestate Uris. And it is fomtrary 10 shal is agreed upon by the Saf of the Urnmas,and contrary to te Fibra tat lids crate the creation upor. Rather, the mcon is an Ayah ancy the Ay of Allah, among the smallest of His creatives; i stationed inthe hezben, yet i 6 20th Die taveer tard the om Maver wherever he i. pe Fis statement: “The mesting of His statoment: ¢And He is with you bis not that He mnzes awit the Craton.” Because this meaning indicates imperfection, It has preceded, that if this was the meaning, it would Feqqite cow of the two things! a number of creators, fr thal He & of ctferent parts In addition, it would imply that shings surrounded Him, while He, Glor fous ig Hes the One Who encompasses all things.us Commentary om AUAgilah ALieiiyyle @ His statement: “Because the (Arabic) language does not neceotate tis” meaning, when the language does not necessitate tha, it does not specify that meaning, And this is one of the evidences of the falsehood of the Madid of te At-faidivyal) among the jaimiyyts and others; those who say that Allah is with His creation, mixing with them, He (he author) id not say: “The language doesnot indicate ‘that because it could possibly indicate Prat. And there isa tiference between when the language indicat that, and sehen it necosstaes that Thos, Ai-Ma‘igy inthe language can lvleate mixing: for ‘example: water and milk. You say about water with milk {hati is med © Concerning his statement: “And it is contrary to hat is ‘gre upon by te Sal f the Una, ed contary fo the ‘ura that Allah ret the cretion upon” This s because f person has the Fit to know that the Creator is Separate from the creation. Nobody says: “O AIL” Except that he believes that Allah, Exalted is He, is ‘seperate from Tis creation, He does not believe that He wells in His creation, So the claim that He is mised with, His creation i contrary to the Shir’ (textual proofs), the imelec, ond Fira, Conceming fis Statement: "Ruther te mor a Aue among the Ayat of Allah, among the smallest of His creature: #8 slaboned in the heaven, yeti sath Oe Uraveler ard the om teeter herr hs," “The author, may Allah have merey upon him, brought this ‘example in onder to clanfy the meaning and verify the ‘5° Translation note; Those who beleve that the Creator divells oncoming the Marya, and he Caeeation... 118 correcines that a thing can be with a person in eat and that there also bea grea distance between te two of her. “And tis is Focus the moon, which is one o the smallest of cretuzes, which sf Ue heaven, with Ue aver ard hon traveler, wherever hei When this isthe case with 3 creature, and it is among the smallest the creatures, that we say iia with a ele te tn the heavens, and that isnot considered a contadiction, and alto does rot indicate mung togeter, then vshy Would # not be carect to view the Aust proving (AIH) -Matigyh upon their apparentness? And say: He i with as ‘in reality, even though He is ahove the hetvens, above everyting? AAs we have sald enter even Wf assurped that this is Jmpossble forth eeatore, then inthe case ofthe Crestor it Js not impose For the Lord the Mighty and Sublime, shove the heavens in roaiy, ad wit sn ceality there is ‘bo contradiction i tat even though He, the Mighty and Sublime is far above in His Exaltedness, He is yot indeed ‘eatin His Bultedne “This is what Shai Atlan established in his books, He seide "We do not need to subject the Av to any interpretation. Rather, the Ayah should be understood upon its apporentness bat with eur bee that Allah hale is iti above ts heavens, above His Throne. So Ue is with us in realty; He i also above His Theone in reality Just as we shall ay thal He descents to the lowest heaven, in realy, whe He Eualted There was No one among the Perle of the Surah who woul ever rec this. “All of the People of the Suan cay: Te descends in ely, ‘wile rein at He in His Uh, bocaure the Atbutes ofthe Creator are not like the atteibutes ofthe reste” have found a stotoment of Shaitt Mohammad binwo [Commentary on Ale Alii brainy may Ash have mercy upon him, which cumpleey clarifies this meaning, that i ot he Miya fs real according to. ality, and that if doce not recesiate that He mites with cestion, that He ison the cath tn reply to the statement of some of the Saf He is with them with His knowledge" he si "Wher this statement is telated, then iti an interpretation OF AEMativua by implication. notte eerpreation of the reality of the word. Whot led to and encoucaged this interpretation #6 thatthe Inovstors dispited aboot this saying that He mses with them, Hence, some ofthe Sal? xpleved what i intended by tt statement an that that He is Peviect in If Knowledge Buty Gey never intended that the meaning expressed by the sword Mi (thy is merely that "He knows about everything” Rather, includes knowledge and in addition, means AeMaiyahs _meaang His being with hem. Thecelone interpreting tin sccordance With what implies dows nol prove thet i ‘wearing i talse. Hence both of them ae te.” Until he said: “Fortis, Sl Able in another Bess treatise of his “Agile (reed) explained bat His statement that He is with them is rue mits Telly. So, whoever mong the Sif merpete it based upon what imi, t twas Because the ree called for thot being sebutal gst the people of Al Hud the Iara who erect the “Uta es proved. ‘The Qur'an can he intemreted by AM (hati in agreement), Al-Mifim (hat ss undentend), ALi necessarily deduced), AlNowtata (wha is implied} end other San that fem types of een: ‘These scholars ftom Whom It was reperted that they slerprete the Ayah base os implied, never rejected the “Mavi Rather, ts to them (as clea os the san” Tis Concering the Ma‘yyah, and the Clarifiaton mm the end of the quote from Al-Fattes, endorsing (what is suid in) Al-Hamawiyyak ‘Question: sitcorrect to soy: “Hes with us inHis Sell” Response: It is necessary to stay away from such 3 statement, because it can saggest an twalid meaning such as that s8id By those who believe in Al-Hlld, ant there is hho need for it, and because thr boss is that everything that ‘Allah aitributes to Fimeell, iis then for Himself, De you tot you see Hic statement, Exalted is He 4And Your Card ‘Shall Cony; do we need to say: He, in Tis SIP? ‘And his statement #: "Our Lord descends fo the lowest heaven,” is there need that sve say: He descends in His Sel? We do not need that, hy Allah not Except in debating, ‘one who cain that His command comes, or ils command descends, In order to refute such distortion. OB oats phat gal gay 1% “Fatt asi Ast Sheth Makanoad bin thin AV Aa ‘Shot (212213) 1 Iesrotorence preceded, ait is rported inthe Two Sa.He, Glorious is He, is abowe Hs Throne, observing His creation, Muluiminun ever thers, washing over then, tnd other Usa Ht of mains of Rubthiyyah. Each of these staenents which Allah rents that He és wbooe Lis Toe, od lat Hein with wi tre es rag. It dors not reed any distortion. But i is guarded against Indying thoughts, suse as thinking dist the apparent meaning of His statement €bn the heaoens,) (AP-Mulk 7:17) is that he ewe caries Him, or coer stadows Ham, This is false cecording to the consensus of the prope of owiedge and fai. or indeed, As: ie KKurst extnds over the heavens and the enrth.> (Ale Baya 22258) He is te Que Who: Grays the Ieacons anu the car lst they move oway fom their places > (Fitir 351) (He avehiolds the heace from Jiling om the exh, except by His Lene.) (Alay 265) €And among His Signs is that the hewwen ant tite eth ston by His Command.» (rR 3025) 2 6e- a is statement: “He, Glorious is He, is abe His Toren, ohsering 118 craton, protecting them, wating over then.” The author, may Allah have mercy upon him, sai “He, Glorious 18 He, is above His Theona” while He i ‘with the ctestion, yet He i above His Throne. Concering Ue Matinyat and the Castsation -_128 & “Oberving His cretion” meaning « looking over and preserving sheir sayings, their actions. their every Tnovernent, and every period an which they are stil “Mtaiminin oer thn” meaning, He i the Ruler and Controller of His slaves; His is judgment, and to Him ‘every affairs referred, His command, when He intends thing, is only that He says to it De!” + and itis. His statement. “And ofter thon that of eneanings of Rubibiyyait” What is eeant by that, is whatever is inchaded in the meeaing of RxiPiyya such 28 control, lnuthority, arrangement of afois, and other than that for indeud te messuings of Rublanyyh are many. This is bevause Ar-Rah ie the Creator, the Onmer, and the “Arranger of affaia, These include a great number of meanings Lis statement: “Fac of Use satomente cin Ai entions ~ that Fe is sboce 118 Than, and tat He = Thule us — 16 trve i te reality. Tt does not nerd any distortion." ‘This sentence stresses what preceded he only epeated the meaning of what preceded because of the ine fertance of the subject. Therefore, he, may Alls have Then upon hit, clarified that what Allah mentionec ff Hin being over the Throne is tee according tits Teality, an like that, what He mentioned of Him being, {eh ut true accor # its realty. So there is no need for any distortion, Meaning: there is no need for us to change the meaning, fof Frapiyua (being above) ino the claim that the Utility i above, af ke people of Tefand Tet cis, rather, itis a Paoggyal of Sof and ality, Just as there iso need fr usto change the meaning of the Mattya Commentary om AbAyidl ALWsiti from its apparentness, rather we say! "I is true according to ts apparentness, and whoever explains it by other than ts reality; then he has committed Tab {distartion).” However, whatever is reported regarding its interpretation, based on what i necessitates and implies, it was reported from the Salgfdue toa need hat called for that, ane! t does rot nogate the realty; cause whatever the truth dictates, itis ako trae & Then, the author, may Allsh have mercy spon him, clarified that, and said “Buti is guarded ogastbelying ‘ought. ch ss Urnking thatthe apparent meng of HS statment ie An the cons (A Mu 67:17) {sta tie beave cars Hi, oor Sado i 1s i false ecording to the cess of the pope of Inge and fut 4 The belying thoughts ace merey assumptions vvhich fave no comect foundation 0 itis necessary to guard against them in reference to the Specch of lsh and Sls Messenger 3 “> Anexample ofthat isthe assumption that the appatent meaning of Fis statement: ¢ the howery is at the Treawen caries ny that f2~ holds Him, such a8 the roof ofthe hotse holds up whoewer is om top of 1 "Or ever shulows: Him!” aseaning that it (ebe Jeaven) i above Him, ike the roo upon a person. ‘When someone thinks this then its fal conjectures compulsory that the proofs establishing that Allah is above the Reaven be guarded from that. Cooceming the Ma'fyyal and the Clarification. ry @ The author sai “Thi i flee necording t the consensus of the people of nowt ad fh.” ‘An Important Note Somebody can say: The author shold have said: "And for ‘eample thinking Bat the apprenens of Hs saying 45a Ad He swith you (Ata 578) 1s that He ines with the creation, becuse this isa fase conjecture” . Tis sep isto say thatthe author, may Allah ave mercy tipen him, has ear mentioned tat while saying: “Tie seg of Fis stent and THe fi you) i wot dat ees se ration.” Conceming his statement Forint, Ait C6 os LE Bid (is Kurt exten over the hears and the cnt (At aera 2258)" © Alekure As reported from ln “Abbas, the place of ‘the two Peet"! © bis Kurs extends oer the eases andthe earthy Meaning st encompasses the heavens and the earth, the seven heavens and the seven earths How ean someone think that the heavens over shadow Allah or cary Hirt! 1 His Kurs extends over the heavens and the earth, ao one (a rteense precededa6 ‘Commmentary on Alpin ALIVéatigyah soul evr tik nh ale oe that at the envoy Hore how Man 4 Conoming his ttn "Heth One Hs i IB seth Aras the ers sr at ne ey from te lacs (Ee 848)" Held he et hey move aay fm se ps ‘i alah ot ed ems they ald ae shay rmoved an ale But lbh he Mighty au Sule Troe igh and Perf th tes te “Sth fom towing sy. Hather He Bate He oe CEG A YO ob df ey ve: mo ny rm i pla, ter Tene sa gray on yr Hn (ee my None sald eer tick ier Allah Bo i SP toad nove aay fom sk pace none woul! Be Captleaheldingt ack show abel fe bnten {ier one fom ht cw No con pen rept iy te Oe Wn cst he et 0 Smthing "Be and wl Chios aad Bred He 2 concn semen hese AD, a oh Kini h Al Ew Deas Le 4b wilds te heen from fang on te seth covet by Is ane, ASP 2065 ‘The heaven is above the worth, and by Allah i Allah had Concerning te Me ‘not witli it would have fallen onthe earths boas it Concists of massive Bodie As Allah, Exalted is He, sys: ij Os eat sy And We fave mate te howe ref, 9 sd wat ured > (Al Ani’ 21:32) He aso says: Miteti GG AL OE abe grt Power dik We construct the heaven. Very, We Tre Abe to extend the secs of sce therefa (Ade Phargat 5197) ad Allsh not withield it would fllon the earth aod fe were to all onthe earth, i would destroy i ‘So the One Who withholds the heavers ant the earth ro moving away fro ther plows nd withholds the heaven from tlling pon the earth, except by His lave; shove ‘ne imayine that Be heaves could camry Him oF over Sfadow Line? No one would imagine that “Concerning his statement, (he saying of Ali Ea He: 458, GN) Oi a eh ean among His Signs is Mat the hee ad the cant stn by Hs Conan 3 (A0-Rum 3025)" & ¢And among His sigh: Meaning: fom the signs tat Inalcate Ps Perfection, the Mighty and Sublime, from every ange: Gis thatthe Femoen andthe cnr stand by His Cunard) Both upaversal anal legislative, because Tile Command is founded in wisdom mercy, justiceey and benefiene Mes BG LG oid BIS NS Sy Aue if the tat tnd bon in ecordnce sth their Asis, very, the Pomens end cork sts er is therein would oe ben corraptedy (Al Mit minan 2871) ‘And the desies cause compton in the heavens and the ‘arth, they oppo the iegisative commatel Uherefore, te heavens and the earth stand by the conmatu of Aly bth universal ene ksltive the tra followed the desires of the eration. then all of he Ieavensand the earth ard whoever fin Gent would have been corrupted. That is why the scholars about His staement, ated is He: fy Ae A 3 And do not do mischief on the earth, afer it has boon seb in order.» (ALA raf 7:56) 1 means: “Do not do mischief on il by commiting acts of dinabedience: SECTION: Concerning the Nearness of Allah, Exalted is He, and His Response (to the Calls), and that this Does Not “Ula and Fawqiyyah Section: clude i at i the bei that Te i Near Hs creation, ad responds, ~ aoe ‘The Commentary Concersing is statement: “Dict in Hat""That ii ‘what He deccribes Himselt ith "The bla that He i Nowe His crenion, and responds. “The belie! thot He, Himself, Near and He nesponus, shat to His slaves, “The proof of this 6 His statement, halted fs He Ge IES De xe a es And ies my slaves ace you concerning Me, then130 Comunentary on AL Agi ALAN (answer thr), 1 ame indeed near. 1 respond 19 the roeatons of the supplicant whe he calls Me.» (= Banaras 2386) There ate six pronouns in this Agat that are referring to Allah. Based on this, the Nearness {mentioned here) refers to Fle Neamess, the Mighty’ and Sublime. But, we say oncoming, ¢Nsarp, what we said concerning AL-Me'ygalt; and dat is, this does not suggest that He isin the place ‘where the person is. 4 When the Messenger & was saying that He: “is eloser to ome of you than the neck of his riding camel" st dees not imply that Allah, the Might and Seblime, is Himself on the earth between the man and the neck of his riding camel ‘When the Messenger ssl: “Indou, Allah sn front of sheane praying.” i does not imply that Allah is berween ‘im anc the wall ihe is praying towards the wall: nor that Fe is between him ane: the ground, if he is looking at the ground Therefore, in the same manner, His Neamess does not imply that He is on the earth, Because thore is nothing Hike Allah, Fxalied is He, in all His Attributes, and He eocompaces everything, 4 You should know, that amang the scholars are those who divide the neaenese oF Alish, Exalted is He, into theo categories ke ATMrigyal, and said: "The near ess which implies that encompassing everyshing, that is general nearness; while the necmess which implies response and reward, this is the specific nearness" Tes eerence proce Ins reference preceded, andl 5 vepte in the Two Si CConcering the Neseness of All, Caled i He, wr vm 4 And among them are those who say: "The Neamess is ‘only the specific type which implies the response to the ‘supplicant, and the slave's reward. It s not divided” ‘And these, use His saying, Exalted is He, as evidence: boat L3H ge oie SE > 6a And soon my seven ack ns concerning Me, the lonsver fen). I am indeed rear 1 respond 10 the Inowatons of the sulin sson he calle Se (Ale Baga 2386) “and also the sying ofthe Prop The lve nares {0 Hi Lord when be i prostating"! And that ena poeile ot Ali, Exalted is He, sear the wicked and the disboliovers ‘This is the position supported by Shailly Al-Isldm Ibn Taymiyyah and is studer, Tbr ALCsyyi, may Allah tave metey upon them bath = However, an argument was brought refuting this position which ic His tatement, Exalted is He ERG BS on 256 BS oli Ue Sb esi Ad indeed We be rtd mt, and We brow eh Ins if hiner foam, And We a tare ot Ins jaar n> (QHE SG) ‘What ls intended! by €Moup is every human being. That is why He says at the end of the Ay 5 Teporse hy Musto 42) from Aba Horairah may Alsh be leased wite hie2 Comenentary on AI Ania ALi Gk HG sale Oe OS gs Be Gt sill be said to the sivners): “Indeed you were heailss of this, now We hoe roneced your covering, ‘and sharp ye sight this Dag!" nt He says ts de Sa thn it el be sd). "20h of ont into Hel, Sir stir cer» (Qe 50222) Includes everybody ~ Ao, refuting it s His sntoment, ated is He: BS Bo ULE Ake By 0 pall lg Yad Heb I SEK ‘Elen wy do you no Ginkrene) ues (he sul of w ding person) Teaches the thro? And you at the seme are foking om, but We are nearer i tae yo, bat yo Se nol» (AFM S68) ‘Then, those people whose souls reach the throat, are divided into three categories; among whom is the dibelever A roply was give to this, at 1s saying GI SLADE Ard We are arr thie than is ager vin.» (oy 2036) Means *Our Angels (ae nearer to him than his jugular vein)” They derive this based en His statement Cb IE iso 2 GRE oh, > oncering the Nears of lh, fale He, 1 Aomori) That the naa veces earings receive.» (Qif 50-17) Since ik (xen> i am adverbial particle comnsted 0 err tho: Mcring, "We ae caret him when the {wo rcevers (recording Angas) reese.” This proves {hat what i bing refered to by His nearness, Eas is Fe, is actualy the nearness of Te Angels Silay, His saying regarding the one Ung 4 SS But We are neater to hin» (ABPVi ah 5685) Meaning the nearess ofthe Anges: Tht is why He say Hb ISP 4B. un een (Ng 8685) “his indicates tht this nearness exes with us, but we do notace it This rakes esoltelyimpesibe that what is intended is lsh, the Mighty and Slime, bens Allah is above the heavens “The vew of ith sla ny viewer whats covet, bat aba.Commentary on AIAgioh Aliya thay snasl €B5 Fe pA OH BAS As He combined betuwe thin His statement: And shen my sles ask yu concern Me, then atsoer then) Tm indeed Near. 1 respond Yo the inecstons of {he supplicant when fe cals on Me-> (AUBagrit 2:65), And is statement “Th One yon are cling upon he oe of yr tae he neck fs ing came.” ‘And sah is reine the Sook and the Sumeah ‘garding Bs Neross and His Ny, no uepated Eat mene bout Hie Ua aed cP, for He, Gr He, nothing is ike wat Hi al of His serps, He Exalted i His Neves, He Newrin Hs Blogs ee see _ “© Concerning his statement: “As He combined hrm tat in Hie stato: 5b ice BE pp dnl when my slsoes ak you concerning ms, thm Aenser them) ant indeed Nears T respond He Inocations of te apc ae he ells on me) (Al Bayar 2186) Concerning the Neamessof Allah, Falta i He 138 + + ‘And his statement is “The One you ae caling apo fs ‘ose to ne of you Han the eck of hs rng uml." His statement: “As He combines between that” The indication is His Nearness and response (10 the suppkeation} ‘The author said: “And wha is mebioned in dhe Book and ‘he Sans mgarding Hie Nets and Hit Mina, 8 not nope’ by sohat is mentioned about His Ut and His awwiyyal, for He, Cirios is He, nothing is ike ano Hime inl of His deserts. He is Evated im His Nowrnees He 1s Near in His Exltsnse.” ‘His descriptions: meaning: His Attibutes, He is Exalled while He is Neat, and Near while He is Exalted, There is no contradiction in this. The elarifica- tion of this has preceded in the discussion of the Maries Ws rternce preceded‘SECTION: Concerning the Belief that the Qur'an is the Speech of Allah in Reality 8 8t ef Sih SES os ay a Ga Epa deatt, Sh good Oe Seton Fo faith Ali is Boke the icf ST ue Qu ste Spe of Uh sent dot, and rob sharon, Brn Hit stare, ao Hn ears ‘had tit Aas Spke wit it ety $0 ‘The Commentary Fils statement: “Section : “Fron fut All and His Fons i te belief thal the Qur'an is the Speech of Aly, sent dau, and nat creation. root Him i start an © Hin tyres” His statements The blest the Qur'an ks te Sprch of ‘Ali The basis wpon wich the belief in the Qur'an. fn this way i included im fsith Hn AULA is that the Quy an is from the Speech of Allsh, and the Speech of ‘Allis trom His Atvibutes. Ancl also, Allah has escribed the Quean as His Sposch, and thats is sent ‘owns, ettesting to tal is part of faith in Aah,2 Commentary on ALA ALi ® Concerning his statement: “The Speech of Allah“ The evidence for that i His statement, Glorious and Exalted is He iS eas ube a Ant if anyone of the ito seks your protection, ther grant then: protection, 50 Bat he many hear the Wiond of Allah (he Quran)» (At Tach 96) © The author's saying: “Sout down” That is from Allsh, Exalted is He, accarding 0 His statement, Exalted i He hi 0 SUG op ‘erly Wie It ie We Who lave sent don the Dr (he, the Qur'én) ard surely, We wil guard i from coraption) > (Abie 9) And His statement 455 Ha SD verily! We Ice sent it (ths Quran) dovan inthe night of Al-Qndr (Decree). (MQ 971) 9 Fis statement “No a craton” Meaning that it snot fmong the creatures of Allah whi Hi crested The Drool for that His ttc, Exalted s He Si SI Surely, His ts the Creation and Conmandnent> (Ae ats) And the Qur'an i from the commandant (of llth) ‘cording f Ils statement, Exalted Te Concerning the Belief thatthe Quin Hf ged GCS AG And sas We have sont to you Ratan (a Inspiration dna Mercy) of Our Command (AdtSlaina $252) And because the speecn i an attsbte ofthe spate, hile éreation isthe action of the Creaoc, separate fom Him, such ava product diferent separate fom the producse His satement: “From Hint stat” Meaning: the commencement of. revelatan som Alls, not fom ‘bal nar any other being Thus jib only descends ‘with front Allah, Exalted He os He, Exalted i He, says: CGN G0 GS LA BD iva rly, is (he Qur’) is 2 reation from the Lint oft ‘Alot (nmin, sons snd ll hat eit) Vihich the traserthy Rafi) as brought oxo.) (As Star’ 26:192-183) He as saps ESS op A 2B {Says “RAH Ques fr) as bough i. the Quran roe your Lar" (nl 16102) He, Exalted is He, also sys 4S 2S dy» SI Susy Ate recat of hs Bok the Quan fom Ala, The Alig, He AV.» (As-Za0mar ) ‘Hs sttements "fo Min i shal rebum” The discussion preseded" about sts meaning and the evidences fort Se vole one,Commentary on Al Apis AlWasish in the explanation of the Ayét under the topic about Alas Speech The author sad “And that Ali Spe with i eal. Balding upon the bass that al the Ateibutes are reat, ‘And thon its All's Speceh i reality i not hen prssile that it be created, Bocause tis His Aterbute: and the Creator's Attribute i not created: jst as the rears atte is erated Imm Nhat sad: “Whoever says: “ALLof (the wterance) ‘of the Quean i created, then he isa jt, and whoever says ‘not created then he isan inrovator “1 So we SHV: Altaf (Uterance) is used for mean ‘wa meanings: For the verbal nous, which i the action of the doer, ara for that hich is uttered — As for the frst mearing, which isthe verbal noun then there sno doubt thet our utterance of the Quran and other than the Quran i created. Because when we say Oat the utterance is the articulation, then this voice which is prodaced with the moversent of the mouth, tongue and fo lips, a reare, ‘Sowhen what is meant by uterance fs the articulation, then iis created, whether what was uttered byt was Qur'an. oF a Hadith or speech you uttered yourself, AAs for when the objetive ofthe ulterance i what was teed, then for this, from it is what is eeated, en from it is what i ot created ‘And based upon that, when that which is uttered is the AY ‘Reported by ‘Abdulsh hun nar Almada the ook Ae Swine (16) ard ALKDaMSL also in Ktdb AcSunnah 38 led ia she Hook Dar Terug AL‘Aal san-Nagl by Ton “Taymiyyah 2.26), Consering the Beil tht the Qu’, (Quran, then i s not create. ‘Those are the details of the view regarding this matter Howsever, nim Ahmad, may Allsh have mercy upon hit said: “Whoever sayse"Lafe (My uttering) of he Quran 1s Created, then he i a Jai” he said eal for one of these hwo reasons: = Either hecause this saving was & hallmark of the Jideniyyak, 26 AF Imam Alynad was saying: “If you bear Somebody saying: ‘My uttering of the Quran is created thee Kose that ne is Jat” — Or when by utterance, the speaker means that which is lttered and this is appears to be closer (0 what is correct). Because Imm Ahmad himself explained it. He said: “Whoever says: “My uitering of the Quin is cweated” the means by that, the Qur’an - "thon he isa Jol” With this, the meaning of his saying: "Whoever says: "My luterance of the Quran is created,” then he is a Jal?” becomes clear, because he was refering Wo what i utlered. ‘There is no doubt that the one who, by utterance, ere he ‘means that which is uttered, chen he isa Jal es for who says “Not created” then invim Alunad said he i an. ‘innovator. Because this wes not cone by the Solaf and they woul not say the likes of this saying, They said: “The (Quran is Allah's Speech” only OeCommentary on AMAgit ALWisiyiah Ad that this Que, hich 9s reese o Miva “8 he Spc of lah okt not he spc oer the Hin ee His statement: “And dst ts Qur'ty, wil te revied 0 Mienrmsd wt the Spee of AN in reity 0 he spc of tier as Ham ‘he author repeated this, because of its tremendous status. For inxleed this issue is such that it resulted in the tral for the Muslim scholars which is well-known, and it ruined many communities. But, Allah preserved the truth with Imo Afrmad andi his lke, those who refused to say except thatthe Qur an is the Speech of Allah, not erated, & His seatementt "Not the spent of ether thn Hin; contrary t9 the one wh sas that the Quan is Fbrl's speech, which All3h inspired in him, or that i Muhamwiad’s speech .or the lke, Tf you say: The author's statement here: Not the word af tier tar Fb,” contradic Allah's saying, Exalted is Het GSE BG We a Go SEE pt sa Bod “€That this is verity the word of a honored messenger. 1 not the word ofa pet, ite ie tat you tee. (Ab Hang 6540-49) And alo His alatement Coacering the Bete that the Quan 66 el B80 AF SAAD Verily, this is the Wind iis Qur‘éor brought by) a int honoratle mesenger. Otner of per, ad ligt rank ith (Als) the Lord of the “Arsh (At-Tair saa) ‘Te finst (A is (refersing to) Muhammad 3 while the second (Ayal i lenin to) Hot ‘The response to that sto say that its not possible that we consider that the two Messengers (Muhammad and Jibei ‘poke iin realty and that i (he Gur a) came fom ther, because jest one word cannot have originated fom two speakers (at the same time)! -$o4- be if oa! oe ye Se a Sab LAG An it not permissible eo say unvectrctcely that its a “ial rom a’s Speech ora Tora | His statement: “And if is not permis to say unrest rictivly that itis @ Hikiyah fom Ali's Speed or wx Tea” He said: “And ite not peruse to say wnrestitoy” re dil not nay: “eis not permissible to ay.” Meaning; it Is not permissible for us to say thet this Quran is anmy ‘Commentary on Al Aah ALi “Thar of Allah's Speech, without any restiction. 188 also not permissible for us to say itis a Jikiyah of Allah's speech, in an unrestricted manner. ‘Those who say that it isa Five they are the Kulbiga; ‘while those who say that i is an Thirah, they are the Ask-anyah Both agree that this Qur'an which is in the Musa is not Allah's Speech, Dut either a Hikayah, or an Thrah, The eliference betwen them is: ‘The Hikayal i parallel Thats, as this meaning - whic 's the Speech according to them «is reflected by a mirror stuch asthe echo reverberate the specch of the speaker, AS for its being “Taiah, then, what is meant by that is Uaat the one who talks, uses created leters and sounds to ‘expres his speech in himself Soltis not allowed for as to use the terms Hkaye or ‘Tbirah in an absolute sens, but with details: it would be allowed for us to say: "The ane who is reciting ow, is expressing, something fom Allah's Speech” or “refleeting Alla’ Speech: since his utterance is of the Quran, but not Allal’s Speech ‘There is no hare in such saying with this restriction but to luncestrctvely say thatthe Qur'an is a “bir or a Ha from the AllaN's Speech is not permissible, ‘The author, may Allah have mercy. upon him, was very careful in the choice of the words while he sal: “It 8 not permissible fo say unrestrictoely,” rather, it must be restricted, and specie -¢¢¢- ‘Concerning the Beli hat the Quan ws sai, BX Detach ghee tele | Sia Bis op dae Sie a ps 3K ot ip ck Wb ys VY ws Oe Rather, aon people recite it or suite it con in the Mast tat des not rem i rom being the Speech of ‘Alta, Exalted is He, in realty; eons spec is only reality allributed "> whoeoer initiated saying rt, not to eter sod ky tanaing, adh concen con OR ts anne Rader, ho pape ae it Uline sft dem one fo ig ‘ean il ed, ety; bee ech rai ated for sl et ri by moving fd) ere caning Nome how people wreitinshe Mus © Memon fn thei cst rece i wth ei iagucs at wil ot remove Krom ng AlAs ope (> Tho jedi, say: “Basse ei oly i rey aad osc oa I fs.” ‘tas aan I hr, Yor sch tbo ay 0 Toca mold fine As fo ating it one who Tova or ecnseye fc tution) By means cc gmmliason or cumple, we red th ow The rl of oe afrs the parsM6 Commentary on AD Aqish AL Ws Sarton emma init conto” “This vere, ein eay tested to tbe ALi" A, it se: “Our satemens i» meaning utterance sch 26Stad aah “Ad ro, ane, de He pris af sae.” 0, this is attributed to Tins Mati 2) ‘therfore speech isin senate to the fist speak. Sth Quin the Spach of Who fst Spoke it and Hes Ald Balt is Hei not the speech of whoever ‘conveyed to ote ees Syl at ps gh ysaas yt van pe aol bb gates 5 «gta 355 11s th Ata’s Spee, its etter. ard meng. Aas Spa is mot lees witout meanings, nor mennings wihou Teter Bis statements “Mt isthe Alas Speech, its fetter, ant amings.” This is the Mauiub ot the People of the ‘Suna and the fia, They say: Allah, Exalted is He, ‘uezed the Qua’an with its letters and meanings. Stab asda Anam bn Al-Qayin by Tots (7) 2) Sin On “Ag A ALAS (1:1). Concerning the Bele that the Qu’ @ His statement: “Allan's Speeds 6 mot Tete witht imeotings,” This is the Madab of the Mu'azah and fhe Joloniyyah; they say: The Speech is not meaning from Allai’s Sell Rather i is something from the created, like the heaven, the eat, the she camel. the louse ond the Tike of that! Its not a meaning that is sustained by itelé, So, Allah's Speech consists of Weiters Whit Alla, the Mojestic and Sublime created and He Called them is Speech, such as He created the she ‘Samel apd called it the She-carel of Alay ard as He Created the Howse and called i the House of Allah “That is why, tu the Mutasiah and the Jlmiyuth, the Speech 4s jus letters, because to them, ATs Spouch is a mere representation of letter and sounds ereated by Allah, the ‘Mighty and Sublime, and attributed to Himself as a means fof herring and exaltation. @ His saving: “nor menings withuut letters.” This is the ‘Madihab the Kullabiyyal and the Ash ariyyeh lah’ Spesch, according to them, is @ meaning in Hinsel, then He created sours ard letters that demonstrate this meaning; either as an The oro ifkayah You should know; Ibn ALQayyim, may Allah have mercy ‘span him, mentioned that sf we deny’ that Allsh speaks. then we have declared both the Stor (the Legislation) and the Qatar fhe Divine Decee) #0 be false: — As for the Shar’ (the Legislation); since the Messages Game by way of revelation, ard revelation is speech, Conveyee to the ane it is seat to, if we negate the speech, the revelation woald be nogated: and wher. the revelation ts negated, the the Legislation is negated, — As for the Qaiar (the Divine Decre}, since the creation Game to be by His order; with His saying: Be” soit wil be— just as He, Exaled is He says: 55 SAS Ay Verily, His Command, when He intends a thing, 18 ‘iy thot He ss t0 ot, “Bet” andi > (Yas 36382) SECTION: Concerning the Belief that the Believers ‘shall See Their Lord on the Day of Resurrection, and the Places of Seeing see Sg call jos My sas Ne NOG Say ues fies Woke Ge ed phe Gta Sg te pay Oe 35 BAG SOE nd o5y uss Section: Aso included in what 2e mentioned abot faith in Him, is Books, His Angels and His Meseengers, i the elif tat the bsivers shal ser Hin on the Day of Resunection, viewing with fair visi, just as they sce Oe uncle withoutamy cloud. Aru jstas they se the gon ‘urgght hat is fil att orang cach oie t set 2 ‘Tre author's statement; “Section: Also includ fn what toe mentioned about faith in Hire, His Books, His Angels and Fis Messengers, is the tif tha! the Eeteters shal see ‘i on the Diy of Resurrect. ‘The Commentary © Concerning his statement: “The blef Hat the Belivers shall sev Him on the Day of Resurrection.”180 Commentary on AM Agila ALINE ~ The basis by which the bein the bekevers ecing their lord en the Day of Resurrection is part of faith in Allg is diese, because tis is part of wie ATR ifm about “Ths. if we believe in i then part of faith in Ah ~ The bass by which ite fom the bei in His Boks, is that the Books informed that Allah shall be seen, 60 esting to tat is atestng 1 the Books = The bass by shih its rom the belt in the Anpae is that the tansmision of Uwe revelation was tug the “Angels. or indeed, isl descends withthe evelation fom [Allah salted is He. As such, itis 25 fhe Debit hat Allah shall be seen sport of ble inthe Angels ~ Inthe ke manner, we say that it ao pat ofthe belief sn the Messengers, feenuse the Messengers were the oes who conveyed that t he creston, Hen, he belie in that Js fromm belie in the Messengers 4 His sarement "Viewing with Beir ition.” “Ayana smearing: “Mi yonoh (sewing) wile lewis sewing with th eyes Hisstatement “ist thy se thes cert wiht ny lout.” The proot for thats the statement of the Prophet “You shal ce Him jst as you se the sun clearly without any clea? What is intended by the seving swith the eve, as proven by compas of seeing the Sun cealy witout ary dod © His statement, may Allah have mensy upon hin: “And justo ey se he on ih at il tat baring ch te fo ae i.” The lgcusion regarding hit proceed ML Reported by SbRubhan (4799) ae Nislim (183) form Alsi Suid ALKhucit may Ala be pase th him Concerning the Bele that dhe Believer BBs Sas tig feat 0 os SSN ‘ysl Hi, Claris i He bl te ae is of the Dy of Resrecton. The, Hey sal see Haft cne Pow, sls hy A, sated is He wg aa ag He penne BOO is statement: “They stall see Him, Glorious i He, hile they ave crete plains ofthe Dey af Resurrection. Aresit (the pins)” i plural fr ‘Avs (plain) which is a large and vast space of land that does not have any ‘structure on it, This is because (on that day) she earth ‘hal be spread tke Teather, asin the Messenger said; sneaningy “Spread like leather! So, the believes shall see Alah onthe plain ofthe Day of Judgment, before they enter Paradise, Just as AUS, Exalted is He, said regarding those who deny the Day of Resompense: ase onthe eeport of Al-Hkim (1578) fom Abdullah bin ‘At Meg form, ose “On the Day of ugment the auth shal sporad Tike Tener and the castree shall be fathered” And tuum the Het of Jab (8470, tm Marfa [en "The cath ehal be sproad Uke leather, and then there sha ben space for ie som of Adam except hat oF His two Jeet” And ae Abad (11376), AbHAfe Tea Hajar said “Ts rato ae tuntwontyy” And ALATbast graded the "Mag in Sih (ur Ap Saha (407),Commentary on AlAgitah AU-tiy iia ae pal oD Nay! Surely, they (oilers) soil be delat from sing their Lord tht ry > (AL-Mulgin 84:15) {hat Dayp: Meaning, the Day of Recompense. tah gy 8 3 4The Day oem (9 mail wi stand before the Lond of he ‘Alumior (mankind, jis and all that exist) + (Abstain 836) ‘They shall also soe Him ater having entered Paradise © On the plains of the Day of Resurtction, the people shall be of three kinds: ‘The true believers, openly and secretly ‘The true disbeievers openiy and secretly. Those who ate believers openiy but dishelieves secretly. They axe the hypocrites, ~ As for the believes, they shall see Allth, Exalted! is He ‘on ti plains of the Resurrection and after having, entered Paradise — As fr the disblieves they absolutely wil not se their {Lord and it is aso said that they shall ge Him, but with a seeing of wrath and punishment, but the apparent proof indicates that they will not soe Allshy as Allah, Exalted 1s He, says: SiR Soe eh HD bing! Surely, hey (ei-dvers) wil be vied frome sing thet Lord that Day.) (AbMufifn 88.5) = As for the hypocrites, they shall see Allah, the Mighty and Sublime, on the plains of Resurecton: then He will he Concerning the Bole that Ue Weiver, 15 eid fm hn and hy wil ot ce Hn tera Te amen en, ey sl ae Hi ser hg “Roel lc, ra Ah, Ba." Sener eanig tat ny hale © shin te manver which He Gloss be He, wil ee OR fats gs He han eee aa ccumlnces ening, i alk he Ma al Sain ee ee ee “ ease sot tow eo of hs eng, Meaning « eee Wet oy haw he wie ond ut he re ters men tuys hy enn ee nang We a nt hoon, Tee ld we fa he Gate peed ‘Sling eseSECTION: Concerning the Belief in the Last Day Section: And from boii te Last Day isthe bli coerytung thatthe Propet informed (xs) comcerning teat ceil happen right afer He moment of deat ee ‘The Commentary “The author, may Allah have mercy upon him, began the incoutse about the Last Day an the creed ofthe People of the Summa and tbe jamal concerning, it by: saying: Scion And from tei im the Tast Oay is the belief im evrything that the Propet se informed (as) concerning wht Co happen right ater fe moment of death.” & The ruling conceming the belief in the Last Day Is that itis compulsory to have belif int, and is status in the religion is that iis one of the sx plas of fit. ‘Many times, Alls, Exalted is He, crmnbines between the belict in Him, Exalted is He, and the belie in the Last Day: the belief inthe beginning and the bei in the retern ofthe16 Commentary on AM Agel A asta Hereafter. This is because whoever fails to believe i the Last Day. itis noe possible for him to belie in Allah since the one wo doesnot believe In he Last Day wll nat work for it because one doa: not work excep® for what he hopes for of honor in the Last Day and what is feared of the chastisement and punishment Then. if he does not belize Init, he becomes like those about wham Allah ss CN ReGen hes Ho ctied Ard shey say: “Hhere is thing but ur Uf of His world, we die and we low and nothing destous 16 “exept Ad-Daler (he tie)."p (AL Hii 45:23) And the Last Day is namod the Last Day, because it isa ay after which there is ro other day; for itis his nok stage ‘Man pasees through five stages: the stage of nemexie- tence, then, the stage of pregnancy, then, the lage of this world, then the stage of ALerzai between the workd and the Hereafter, then the Here- after As for the stage of nonexistence, itis proven by His, uated is He, statement PEG Se esi ‘ins there uot been over «nian pried of time, when he nas ning 20 be mentioned? (Alina 76:2) He, Exalted fe He, says Concerning the Beli inthe Last Day (0 mankindt If you are ot doubt att Reamer fen cy! He hase cae ou fo dst, then fom © Nati Gino drops of mae and Joe seat charge te. esring of Akin, th Jon eo a pce of ih cngeated Dod the. from sre lump of eh sone freed and some wrfored Genseanige, fat We may ake (car 10 yo Ge fe siew you Our Dover and Absity © do whet We tu An as am We ol vrai He tember apoied fem, ton We Brg ot 3 imine yo goat fat you mag sh yer ie off strengths And aneng sou there i he who TS (joing), and amg you Beef he oho is Proght Sack te erable ad ge, #0 at he Kues nothing ‘fer hing inet. Ad ose he earth barren but thie Pe Sloss (rn) i 8 tre (to IWoi isos and pute fd ery Svey Kind (of growth) > (aba) 225) ~ Conceming the stage of pregnancy, Alla, Exalledis He, says shout C8 ot gh SEE eet ot a ey Ae tes yu im the wombs of your mtr, eeton ser cretion in ne es of darkness» (A2-Ler 29 — Regarding he stage ofthis worl, Allah Exalted ise, says about iCotto Ae io bi bt Koo tty 5 as gs And AA hot you tf ws of door not ile pKa wing hed ee Yer rng ta ent ty ight oe Hs to i > neh 162) 1s rnd he tags sss and misery eva; they ae te abe of tana He ae se, sho has crt death and We, tat He may test you tah of ys best ded. And Hes the AleMghty, ‘ie Ofe Forging» (AtsMul 67.2) AS for the stage of Abitrzay Allah says about it Ann cin them is Bercy (a baer) wail the Day wher they will be vesunected > (Al-Mu nenin 23:00) ~~ Concerning the stage ofthe Hereafter, which isthe apex ofthe stages, and the end of journey, Alith, Exalted is He, says after having mentioned the other stages tohtad GRIM BSH Aster that, surely, ys il die, Thow (goin, surety yor wi be resurrected ov Hae Day of Resurrection > {AbMu'ning 235-16) His stotemens, may Allah have metey upon im, “The ele nal thd te Prope ore urging hat a happen fer the man of de” All of fs 1s (Cooceming the Beet inthe Last Day 18 included in the belit in the Last Day. “This is hocause ance man dies he enters (the phase of the List Days that is why its usually sa: “Whoever des, his resarrection has come.” Hence, whatever happens after death, itis part of the Last Day. ‘Therefore, how close is the Day to us?! There is nothing Detwuen us and it except the death of aman. Then, he enters into the Last Day, wherein there is nothing except recompense forthe dows And due to ths, itis compultory upon us to pay lose attention to this important point. (© man! Think well and ponder attentively, you will dicover that you are at risk, for the me of death is not known ta us. A person can go out of his Howse without returning tit. A person can sit dovin on his office chair ‘uithout standing from it, A person can sleep an his bed, however, he might be carried from his bed tv his washing bed, (where he wil e washed in preparation to be buried}. “This inater requires us to seize upon the opportunity of lite to repent 10 Allah, the Mighty and Sublitne, and that a [person constantly he aware of repenting to Alla, retuming, fo Flim and seeking His orgivenwss, unl his fespan ends, and he isin 9 good desireable sateCommentary on AlAgieh Al Wits is A ing pity oy They town he a of he re, he pin! Ofte ges and pow 898 © Lis statement: “They alo bles inthe tial ofthe grave, the punishes of the grove ed Hs pleasure.” “The trial here meas test, and what is intended by the trial of the grave isthe interogation of the decessed when buried, concerning his Lord, his eoligion and his Prophet. ‘he pronoun in “cy Elev” refers to the People of the Suita, That 4, the People of the Sunnai and the Jann believe im te trial ofthe grave, That based on the evidences of the Book and the Sunnah concern thd, storthe Boots comand nH statement ated W35 SB pall g 0 all ek cal ar ty as Ain wit tec fore those so bli, wit the word ‘a stends frm in ths world, lim the Here. (orahim 1827) * * “This ie concerning the trial of the grave as established i the ‘Two Salis and others, in the Hadi of ALBara! bin “Aaa from the Prophet OT Reported by Al-Bubhc (4698) and Msi (27), Concerning the ele in he Last Day — Afr the Surin, it has ben oeverwhelmingly reported that tke person wil be subjected to tral in his grave. Thats {dw Ural about which the Prophet 2 said: “Ut has been fevealed io me, toat you shal be teed in you graves, wih ‘what is lke (or close to) the ial of Ad-Dajal Furthermore, the trial ot Ad Daj isthe worst of all trials since the day Allah cated Adam unt! the Hour is ctablished, as contained in Suh Mastin: from ‘Iman bin ‘Husain, may Allah be pleased with him, who sed “Sheard ‘ene Messenger of Allah i saying: “There is no affair bowen the tne Adam war crested unl the advent of the Hour worse than the Ad-Dajjl™ Bue, the Prophet ssid to his Corapanions, rather he sid tos Linnie “i he appears out while [am among you 1 ‘wil contend with him on your behalf. But. if he appears hile Tam not in among you, everyone, will have (0 CGntend for himselt Allah is my Kila"! upon every. ‘Muslim "#1 Despite this, our Propltel, Muhammad a has taught 05 row to contend with him, He has informed us of is sreributes and features, such that it isas i we ate looking at hhim ciretly, Its rth these atirbutes and features that we will be able to contend with him ‘That is why we are saying: The tial of Aé-Dajal is the greatest and the Worst oF al tris, The Messenger 3 ssi Reported by ALBukiaxt (84) and Masi (908), (orn ‘Asm ay Allah be pleased th he I Reported hy Masi (2946) trom "lew bin Hain, oy ‘lh by please eth i 1) Pransanom note: Mewning, “Who will lok after matters ster Lam gone" 1M Resporte by Muli (2937) from An-Nawwas bin Samra say Allah be pleased with hi,1 Commentary on ALAgalh Al Wasa ‘You shall be tested in your graves, with what i like (or close to) the tial of Ad-Dajal" ‘What a great tral! This is because man will be subjected to the questioning, which isnot easy to answer except for he ‘who has strong foundations of eee! and righteass actions 3p O/B pt by iad ub SA Sith uy SS ‘As forth til, th indat the pple ut Be dred in ther graves, Ss sid te ma" Who b yor Lo? ‘And at is your religion? Anu whois your Prop?” $8 4 His statement: “As forte tri her indeed the people hal be tried in hr graves,” © This is the beginning of the explanation of how the ddecensed is ined in his grave. & The word “the pope” proves generality, The apparent meaning of she authoe's statement is that everybody, ‘even the Prophets, the $iétign, the mattyrs, the ‘Munabitan (hove who guatd the fronlers), Ear whe ‘ne not legally reeponsinle among the young, and the insane, will be subject! t trials in their graves. And there are some details related fo this, hence, we Say Fissily: As for the Prophets, the iia] does not include them, Conerning the Bele Inthe Last Day 16 saul they wall not be questioned, That is for two reasons: ‘The first Is that the Prophets are better then the martyrs, and the Prophet 9 has informed (ss) thatthe marcyrs will by protected rem from the wal of the grave He said: “The {ssh of the swords over his head is enous of 2 teal It ‘a5 reported by An-Nass't "The second: Is that the Prophets will be enquited abmt, while saying fo the dead: "Who is your Prophet?" They are the ones about waom people willbe asked: thy are nat the ‘ones to he questioned. That is why the Prophet 2 saié:"k ‘was revesled to me that you shall be tried in your grave”) The address is to the Limmalt whom he was ‘ent to; hence, the Massunger isnot included among them, ‘Secondly: As for the Side, they are nol going to be questioned, because the rank of the Sidighs higher rank than that ofthe martyrs. Ifthe mareyrs wail be exermpt from being questioned. then the Siflgm are more worthy ofthat ‘And because the Sidi, according tothe interpretation. of the word, his tratafolness and sincerity has been known and confirmed, then, he needs not be subjected to any test, Dewause the test is meant for those about whom there is doubts is he truthful or afar? But, as forthe truthful one, theze is no neod calling for him being questioned. Some of the scholars held the view that they shall so be ‘questioned, based on the generality of the proof. And Allsh knows best. “Thiedly: As fr the martyrs, who are killed inthe Cause of Allah, they shall not be questioned due to the clarity of the 17 Repored by Ar-Nins' 99), and fhm hi, AMOS As= Satequsih Ghar A-Madih 21651) asin Ali Ae (G6) hy AIAlban, and be sai “ls chains saith” lis rlerence prceced68 Commentary on AIA qh ALi truthianess oftheir faith by thei engaging in Fh Alla, Eval is He, say BB OL ie ot Sed ce wT 6 SH LB Bs g ot Eat verily, lth has purse of the beers hei es lxd ther properties; forthe prise tht heirs shal be Praise, ‘hey fight in All Cause so they Fil (otters) and are killed} (At-Tarebale 9:11) He ako sys a ee ey ink tof ose who are ile nthe Wy of lish 4s dead. Nay, hey are la, wih ui Lond, ad tay exe provi.» (AT Danan 3169} ‘And the Prophets ako std: “The lash of the swords over is head is enough of» tal" ‘And when the Murai (one guarding front dies, he wil be saved ftom the trials. due fo the clarity of his teuthlnese. Ts, the one who skilled ithe belted Should shate the same status wlth Nin or even having @ Tnates status, bacause be offered and sarendered hs neck {or the enemy of Alla, ao thal the word of Allah would selgn supreme, and o aid andl support Is teligion. This is Othe greatest manifestations ofthe veracity of is fah. Fousthly: As for AbMuriitin (hose who quatd th ‘toner they shall not be ted. Tow in Sh Mein ss reported) thot the Messenger of Allah 9 said Ribs) Teja precede. Concerning the Bel inthe Last Day 16 {(guarcing the frontier) for a day and a night is beter than. fasting a month, and its standing (n the night for prayer). TF Ihe ies, (Uhe zeward of) the deed he was doing will be continue for him, and his provision will conte, aul he ‘would be safe from the tral.” Fifthly: The young and the :nsane. Will they be subjected 19 beats or not? Some ofthe scholars ay that they wil be tried, for they are ‘cluded in the general meaning: and if they are cumptod ‘oom heing legally responsi tn this hfe, the situation after doath is different from the stuasion ef this worldly Tie Some of the scholars say that she insane and the young vill, ‘ot he questioned because they are not legally responsible ‘Andl when they ae not legally responsible, then Here is reckoning for tn, and there is no reckoning except fr the legally-responsible who is punishable for sins; ard these ‘people are not punished. There is nothing but reward for thers if they doa good decd, they shall be rewarded fri © “Therefore, five categories of people are exempt from the statement of the author: "Because for the people” ‘The Prophe, the Sud, the martyrs, the Murabitan (those who guard the fronticr) and those who do not have any sence, such as the insane and the immature, Important Note People are of three categories Absolute believers, and (absolute) hypoerites, these two categories will be tied in the grave. The third (ategors) is absolute disbelieves ‘There isa difference of opinion concerning thelr tal Inthe "Reported by Musi (191) frum Salman, may Allah be plessed with ie166 Commentary on ALAgesh ALA book Ari, Ibn ALQayviin gave preference tothe view that they shall be tied in tir grave. 4 Will he carer nation (te followers of other Prophets) also be tried? Same ofthe scholars held the view that they shall be tried Which is the correct position = because if this Urmah « Which is the most honorable Linnaa - will be tried, those that are kes honorable are more worthy of that 4 Concerning his statement “In their grmoes" The grave refers tothe place where a dese! person is buried: what is intends wider in sense, st tndudes the Barz = thet is the lle betwoen death, and the advent af the Hour, whether the cead persoa is buried or devoured by predatory animals on she and, or by fishin the sea, cof he is destroyed by violent wind What ie appacent is thatthe trial will nt aceur except ater the termination of all worldly conditions, and passage into the world of the Hereafter I hs burial delayed fora day fo more, the quesetioning will not commence until he is buried, His staternents “So i anid lo the mans" The ones that sulle talking axe two Angels, who will come to the person in hie grave, they will sit him up and question fim, such thal he will hear the footsteps of those leaving him (air the burial) while the two Angels are "questioning him. That ie why it 8 few the guidance of the Prophet i, that whenever the decuased was burind; he would stand at the grave and said: “Seek forgiveness for your brother, and ask for foritede for Ir, because he is now being questioned." ‘Reported by Abo Divcad (322), ALBaiiagi (456), and Ale {fakin graded i Sot (1970), an AdhsDhahabt agro, Concerning the Beit tm th Last Day “And itis reported in some narrations that their names {tne Angels questioning) are Makar and Nake! ‘And some ofthe scholars have rejected these two names, ‘saying’ “How can the Angels be named these two fohyctionable names, while Allab, Exalted is He, has described them Wilh lefty atinbates”” They also declared the Hadi enentoning them f0 be weak ‘Some others held the view that the [Unt is @ proof, anal thatthe fact that they ase being called such does nok mean they are detestable in their patares; they are only that because the dead person does rot know them, and has 10 previous knowledge of thom Hprahim said to fis vistors, who tere Angels 4 on are 2 people Murari anon to me Jp (A Diary 51:25) Because he did not know them. So they are Munkar and [aki because they are not known fo te deceaed ‘and An-Nawavl sue the chains good in AUMajnu' (5292), Se Akane A jin by AL Aban! (16) Bowel wn he seport of Tirta (10), Th ABC Asien in AsSinnah Both and AlAfe i AsbSDural (365.0 ‘Abo Hucsiran, may Allah be pleased wth hi wh sali "The Meee of Allah salt Wher the dead is burke burbs ssid “anyone among, 8! =o black and Moe Ange "sppronch Fim ene of ther called Mari ana the ollie Nisin" the Hod wan graded Sahih by AbATBSnt in As Saba 09%) ‘Teanultin pole: Meaning, herause both ofthese names are dered fom Naira, and amang is meauings is "Io not ‘rewn or rcognize”1s Commentary AL‘ Agelah Al-Pitiyah © Then, these two Angels, are they two new Angels rtrusted with ie esdends of the graves ar they the bro ceconling Angels whe are at te right and let tan of man? Among them (he sols are those who sid that they ae the two Angels who accompary man: for every man tntruntd with to Anges ho vecord his deeds an at the gave they snl be aoking him the Huce questions. [And among them ate those who said that they are wo erent Anges: And alah the Méghty and Sebi, says: Gyoe aoe st noe sa know the Hts of your Lad but He.) (abMauddaiir 7431) “The Angels are creatures who are many in number. The Prophet sald "The heaven groans, yes ough to groan. {Groan Heverlers othe squeak of the come) There isn piace of hand span's length (or he sid: four fingers) Except there is 2 nga, stncing, Bowing or prostating foal Anultheheaversateverye asd Allh Exalted psi iy hE Asia prer dit We contact te even. Vey, We Gre Abe to extend the vastness of space therm.» (Ad Dieriyat 5147) So what ie important, is that thore is rothing strange about & Reported by Abmad G73}, AUTixmiah (512), Ton Maja (190) and” Atkin fo AlMuceéat @510) trom Abs hare, may. Allah Ue pleased with Bury and ALAlbant raved Las goo Ae Saba (1722). Concerning the Beit inthe Last Day 19 Allah, the Mighty and Sublime, making two Angels for ‘every busied dead person. Allah is capable of doing all, things His statement: “Who is your Lord?” Meaning, who is your Lord who created you and whom you worship. Bnd singled out for the purpose of worship? In order that this statement comprises Tali: ArRudibigite and Taal AL Utahiyyn His statement: “What & your eign?” Meaning, what are your deeds, by which you worshipped Allah, the Mighty and Sublime, and drew nearer to Him? ‘The third one (question): “Who is your Prophet?” Meaning, who is the Prophet whom you behieved in and followed? aoe. tage Bhat Be ap ate Be ga EN! yies 9p EN IL Thus: €Alli cl hey firm se sho Pee, ite the word that stords frm in ths Tord, anil the Hereser > (inthin 14.27), The beer wil say "hy Eon is Al, lps my region end Milo sna ay my Propet." As for siete, He wil sey ‘A AM! Id’) kn. 1 rd people saving smCernmentary om AE‘Aqai Al Wis seg, 60 1 sai 18°" So he wl be atrtk wi ar row Inamner, 30 he screams wth sere that al be heard dg eoorytning except man, If aon were 10 heat it, be sound de, - eee Hip statement “Ts, 5 CBE eli g ABT al en i ji Ach wet ep fr eho Bee withthe ed Sat atm he wo nd the Resor» (ri 142)" Mating He wil make them ang thse who are fmm, et watbang or seater epee & The word that stands firm is At-Tawkt: such as said by Him, Exalted is He BEE A OE EK SD BS GLI See you not he Alan set forth pate? ~ A sty ont as godly ton, soho rot fe fly fel wnt tie branches (rach) 0 the oly (ee. very igh). (Ua. 14.24) His statement: {hr this word andi the Henafter-bIeis posible that i linked to the statement: