In The Name Of Allah Most
Gracious Most Merciful
Assalaamu alaykum wa
rahmatuallahi wa barakatuhu
Allah exists without a place ,his creation is place hence the creator “Allah” does not exists in his creation
Allah was and there was no place, then He created place and He is exalted as He was before He created place."
It is obligatory to declare that Allah is distinct from His creation, established over His throne without modality or likeness or examplarity.
Allah is absolute,there is nothing like upto him,his descend is without movement and without displacement
Nothing can limit Allah,Allah
is not limited without questioning “how”
Oneness Of
Allah
"Therefore,
worship you Him and be you steadfast in His Service; Do you know of anyone who
can be named along with Him?" (Maryam 19/65)
"There is none
comparable to Him." (al-Ikhlas 112/4)
"Yet there are
some people who take (idols as] rivals to Allah, loving them with a love like
(that which is the due) of Allah (only), but those who believe overflow in
their love of Allah." (al-Baqarah 2/165)
"Say: Praise
be to Allah, Who begets no son, Who has no partner in [His] dominion and Who
[needs] none to protect Him from humiliation;' And Magnify Him with all
magnificence." (al-Isra' 17/111)
"Blessed is He
Who sent down the Criterion [al-Furqan] to His Servant [Muhammad], that He may
warn all creatures. He to Whom belongs the dominion of the heavens and the
earth, no son has He begotten; Nor has He any partner in His Dominion. It is He
Who created all things and ordered them in due proportions." (al-Furqan
25/1-2)
"Allah did not
beget a son; Nor is there any god along with Him; Otherwise each god would have
taken away what he had created and some of them would have lorded over others.
May Allah, Be Glorified above all that they allege. He knows what is hidden and
what is exposed. May He Be Exalted over all that they ascribe as partners [to
Him]." (al-Mu'minun 23/91-92)
"Depend on The
Living One, He Who will never die." (al-Furqan 25/58).
And He, the
Glorified, has said:
"He is The
First (al-Awwal) and The Last (al-Akhir), The Outward (as-Zahir) and The Inward
(al-Batin)12; He is The Knower of All Things." (al-Hadid 57/3)
The Prophet (PBUH)
said:"Allah has 99 names, whoever remembers them will enter heaven"
So we believe that Allah has
names and attributes, such as Al Rahman (The Ever Merciful), Al Aziz (The
Dignified One), Al Qader (The Able One), Al Sameeh (The All Hearing), Al Baseer
(The All Seeing); we also believe that Allah has Hands, Eyes and countenance.
This belief in the Names and
Attributes is governed by the complete avoidance of the following:
Deviation,
Negation,
Description
Comparison.
Deviation: To give false
meaning or interpretation to the Attributes. E.g. to claim that ‘Allah’s hand’
is in reference to His power.
Negation: To deny the
attributes. E.g. to say that Allah has no hands, or face.
Description: To give physical
description to the attributes,
Comparison: To compare Allah’s
attributes with his creations.
Imam Ahmed Bin Hanbal said,
"Allah can not be described other than what He described Himself or His
Prophet (PBUH) described Him, nothing should exceed Quran and Hadith."
The Hanbali Imam Ahmad ibn Muhammad al-Khallal (311/923)
in his al-Sunna [The sunna] through his chain of narrators states that Imam
Ahmad was asked about the hadiths mentioning "Allah’s descending,"
"seeing Allah," and "placing His foot on hell"; and the
like, and he replied:
"We believe in them and consider them true, without ‘how’ and without
‘meaning’ (bi la kayfa wa la ma‘na)
There are two types of verses in Quran, Clear (makamaat)
and Unclear (mutashabehaat).
For example Allah is Rahmaan and Raheem (clear meaning) and
Allah is Noor of skies and the earth (unclear meaning).
Allah can't be the physical light as that itself is the creation of Allah, so
the word 'Noor' is a mutashabeh term.
If people differ on meaning of this term then it is best to avoid such debate
as it would cause discord only.
Only Allah knows the meanings of mutashabehaat, whatever we know has been
explained by Allah only.
What is meant by
Allah’s attributes is His hands, face, shin. Whenever the Quran says anything
about these attributes we take their apparent meaning and become silent about
them. We do not make ta’weel and expound and clarify these things. The reason
is that how can we expound and clarify something which we never seen and have
no knowledge about? Therefore if we see that it says Allah has hands, we say
"Allah has hands", the same goes for other attributes. We do not say,
"hands like ours", because the Quran tells us "There is nothing
like unto Him". In the same way, we do not negate these attributes and
say, "there is no such thing".
The
Method In Intepreting The Attributes
The rule is that every attribute in the book or authentically conveyed is mass narrated [mutawathir] reports or lone narrated ones[ahad] but having an origin[asl] in the book or being inferable from one of its meanings,we affirm such an attribute and we let it pass as stated in its external wording,without addressing modality.As for what is not mentioned in the book,nor originates in mass narrated reports,nor derives from the meanings of the book,at the same time being conveyed in lone -narrated reports.if ,by letting it pass according to its external meaning,we end up likening Allah to creation,then we intepret that meaning on linguistic basis so as to eliminate any anthromorpohism
As Muslims we acknowledge that
Allah has a face, hands, and that He hears, but we can’t compare these
attributes to anything that we know of, nor can we describe them or deny them.
"Say: He is Allah the One. Allah the eternal, absolute. he begetteth not, nor is he begotten. and there is none like unto him." (Surah 112)
Face Of Allah
"All that is on earth will Perish; But will abide forever the Face of thy Lord, full of Majesty, Bounty and Honour" 55:27
"Only the Face
of your Lord of Might and Glory will remain." (ar-Rahman 55/27)
*Note:"We believe in Face and consider it true,
without ‘how’ and without asking ‘meaning’ (bi la kayfa wa la ma‘na)
Eyes Of Allah
"Wait
patiently for the Command of your Lord, [O Muhammad], for verily you are in Our
Eyes." (at-Tur 52/48)
"We carried
him [Nuh] on an [ark] made of planks and nails; It floats under Our Eyes, as a
reward for him who was rejected." (al-Qamar 54/13-14)
"I have
maintained you [Musa] with My Love that you might be reared under My Eye."
(Ta Ha 20/39)
*Note:"We believe in Eyes and consider it true,
without asking ‘how’
Narrated 'Abdullah: Ad-Dajjal was mentioned in the
presence of the Prophet. The Prophet said, "Allah is not hidden from you;
He is not one-eyed," and pointed with his hand towards his eye, adding,
"While Al-Masih Ad-Dajjal is blind in the right eye and his eye looks like
a protruding grape."
Allah Laughs…
Jihad
Malik :: Book 21 :
Hadith 21.14.28
Yahya related to me
from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of
Allah, may Allah bless him and grant him peace, said, "Allah laughs at two
men. One of them kills the other, but each of them will enter the Garden: one
fights in the way of Allah and is killed, then Allah turns to the killer, so he
fights (in the way of Allah) and also becomes a martyr."
Allah laughs means
his good pleasure as the deed of two men and his acceptance of the other
followed by the translation of both to paradise for what they did,despite the
difference in their respective cirumstances and intends.
*Note:"We believe in his laugh and consider it true,
without asking ‘how’
Hand Of Allah
"Allah said "O Iblis! What prevents you from
prostrating to one whom I have created with My Hands…"" 38:75
"The Jews
said: Allah's Hand is tied.' May their hands be tied and may they be accursed
for the [blasphemy] they utter. Rather, both His Hands are widely outstretched;
He gives and spends as He pleases." (al-Ma'idah 5/64)
Volume 9, Book 93,
Number 479:
Narrated Abu
Huraira:
The Prophet said,
"On the Day of Resurrection Allah will hold the whole earth and fold the
heaven with His right hand and say, 'I am the King: where are the kings of the
earth?"
*Note:"We believe in Hand and consider it true,
without asking ‘how’
"He
[aza wajall] has a hand, a face, and a self (nafs); the mention that God
most High has made of these in the Qur'an has the sense that these are among
His attributes, and no question can be raised concerning their modality (bila
kayf). It cannot be said that His hand represents His power of His bestowal of
bounty, because such an interpretation would require a negation of an
attribute. This is the path taken by the Qadarites and the Mu'tazilites (two
theological sects in early Islam that deviated from the path of Ahl as-Sunna -
trans) Rather, His hand is an attribute, of unknowable modality, in the same
way that His anger and pleasure are two attributes of unknowable modality"
[al-Fiqh al-Akbar - Imaam Abu Hanifah (rah)]
Allah’s
Finger
Volume 9, Book 93,
Number 510:
Narrated 'Abdullah:
A Jew came to the
Prophet and said, "O Muhammad! Allah will hold the heavens on a Finger,
and the mountains on a Finger, and the trees on a Finger, and all the creation
on a Finger, and then He will say, 'I am the King.' “On that Allah's Apostle
smiled till his premolar teeth became visible, and then recited:--
'No just estimate
have they made of Allah such as due to him.... (39.67) 'Abdullah added: Allah's
Apostle smiled (at the Jew's statement) expressing his wonder and believe in
what was said.
*Note:"We believe in Hand and consider it true,
without asking ‘how’
Foot Of Allah
Volume 9, Book 93, Number 541:
Narrated Abu
Huraira:
The Prophet said,
"Paradise and Hell (Fire) quarreled in the presence of their Lord.
Paradise said, 'O Lord! What is wrong with me that only the poor and humble
people enter me?' Hell (Fire) said, I have been favored with the arrogant
people.' So Allah said to Paradise, 'You are My Mercy,' and said to Hell, 'You
are My Punishment which I inflict upon whom I wish, and I shall fill both of
you.'" The Prophet added, "As for Paradise, (it will be filled with
good people) because Allah does not wrong any of His created things, and He
creates for Hell (Fire) whomever He will, and they will be thrown into it, and
it will say thrice, 'Is there any more, till Allah (will put) His Foot over it
and it will become full and its sides will come close to each other and it will
say, 'Qat! Qat! Qat! (Enough! Enough! Enough!) .
*Note:"We believe in Foot and consider it true,
without asking ‘how’
Seeing &
Hearing
"Nothing is like
Him; and He is The Hearer, The Seer." (ash-Shura 42/11):
"Lo! Comely is
this which Allah admonishes you to be. Lo! Allah is ever Hearer, Seer."
(an-Nissa' 4/58)
"Indeed, I
will be with you [Musa and Harun], Hearing and Seeing." (Ta Ha 20/46)
"Is he then
unaware that Allah sees?" (al-'Alaq 96/14)
"Who Sees you
when you stand up [to pray]? And [sees] your movements among those who fall
prostrate [in worship]? Indeed, He, and only He, is The Hearer, The
Knower." (ash-Shu'ara' 26/218-220)
"Say [unto
them]: Act! Allah will see your actions, and [so will] His Messenger and the
Believers." (at-Tawbah 9/105)
*Note:"We believe in His Seeing and Hearing and
consider it true, without asking ‘how’
Coming-Nuzul
"Will they
wait until Allah comes to them in canopies of clouds, with the angels? Then the
case will have been already judged." (al-Baqarah 2/210)
"Are they
waiting to see if the angels come to them? Or your Lord [Himself]? Or some of
the Signs of your Lord? That Day Signs of your Lord will come." (al-An'am
6/158)
"Nay! When the
earth is pounded to powder, then your Lord will come and the angels will come
rank upon rank." (al-Fajr 89/21-22)
"A day will
come when the heaven and the clouds will be rent asunder and the angels will be
sent down in a grand descent." (al-Furqan 25/25)
*Note:"We believe in Nuzul and consider it true,
without asking ‘how’
Settling on
the Throne:
(Al-Istiwa' A'la
Al-'Arsh)
"The
Beneficent One, Who is Settled on the Throne (al-Arsh)." and "Then He
Mounted the Throne."
Allah repeated this
theme six times in the Qur'an.
(Then, He rose above (Istawa)
the Throne.) We explained the meaning of the Istawa' in Surat Al-A`raf (7:54),
and stated that it should be accepted as it is without altering, equating,
annulling its meaning, or attempts to explain its true nature. Allah is
glorified and praised from all that they attribute to Him.
It is clear to us that al-^arsh (the throne) which is the
biggest of the creations of Allah and the ceiling of Paradise, is not a place
for Allah, the Exalted.
"From Jaabir ibn ‘Abdullaah from the Prophet ,
who said: ‘I have been given permission to speak about one of the angels of
Allah who carry the Throne. The distance between his ear-lobes and his
shoulders is equivalent to a seven-hundred-year journey.’"
(Sunan Abee Daawood, Kitaab al-Sunnah, Baab fi’l-Jahamiyyah)
His
Kursi
2:255.
Allah! None has the right to be worshipped but He, the Ever Living, the One Who
sustains and protects all that exists. Neither slumber nor sleep overtakes Him.
To Him belongs whatever is in the heavens and whatever is on the earth. Who is
he that can intercede with Him except with His permission He knows what happens
to them (His creatures) in this world, and what will happen to them in the
Hereafter. And they will never compass anything of His Knowledge except that
which He wills. His Kursi extends over the heavens and the earth, and He feels
no fatigue in guarding and preserving them. And He is the Most High, the Most
Great.)
Kursi: literally a footstool or
chair, and sometimes wrongly translated as throne. The Kursi mentioned here in
this verse should be distinguished from the Arsh mentioned elsewhere in the
Quran. The Prophet Muhammad (SAW) said: "The Kursi compared to the Arsh is
nothing but like a ring thrown out upon open space of the desert." If the
Kursi extends over the entire universe, then how much greater is the Arsh.
Indeed Allah the Creator of both the Kursi and the Arsh, is Most Great
Highness
"Behold! Allah
has said; 'Oh Jesus! I am taking you and raising you up to Me." (Al'Imran
3/55)
"Rather, Allah
raised him up to Him." (An-Nissa' 4/158)
"To Him good
words ascend, and He elevates the pious deed."14 (Fatir 35/10)
"O Haman!
Build me a tower, that I may reach the roads, - the roads of heavens, and that
I may climb up to the God of Moses, though verily I think he [Moses] is a
liar." (Ghafir 40/36-37)
"Do you feel
secure that He Who is in Heaven will not cause you to be swallowed up by the
earth when it shakes? Or do you feel secure that He Who is in Heaven will not
send against you a wind casting down pebbles from the sky? That is that you may
know the manner of My Warning." (al-Mulk 67/16-17)
"He created
the heavens and the earth in six days; Then He Mounted the Throne. He knows all
that enters the earth and all that emerges there from and all that comes down
from the sky and all that ascends therein; He is with you wherever you may be.
And Allah is Seer of what you do." (al-Hadid 57/4)
He among the muhaddithin, fuqaha' and mutakallimin who spoke to
establish that there is aboveness in direction without specifying dimension or
modality : he did so only by interpreting "in the heaven" (fi
al-sama') to mean "above the heaven" (`ala al-sama'). And of the
great multitude of the keen-sighted ones and theologians and those who
establish Allah's freedom from any likeness to creation who spoke to negate the
concept of limit and the inconceivability of direction with relation to Allah:
they did so only by interpreting with various figurative interpretations,
according to the necessity of each case.
for verily He is above and
beyond space, as He is above and beyond time.
Elevation
Imam bayhaqi book al asma wal
sifaat,page 43 - the teacher of abubakr ibn furuk .....also said.....that such
elevation is not in the sense of distance,nor boundary,nor place in which he is
firmily fixed.rather,he means by it what Allah meant when he said [have you
taken security from him who is in the heaven...]67"16-17 ]that is,above
it,together with the preclusion of limity[hadd] for him and the fact that he
limits neither of being contained by a heavnly stratum nor being encompassed by
an earthly expanse .Allah alimighty was described thus in the evidence
transmitted,and so we do not dispute what the evidence said"
For verily the
affirmation of a thing in an abstract sense from all of the Attributes means
one cannot picture it existing outside of that. And the mind
will only be left
thinking that it does not exist, and that is the most extreme form of ta'teel
(denial). And this statement has led people to statements
of Allaah being
everywhere and in everything.
Omnipresence In
His Knowledge
"There is no
secret conference of three but He is their fourth, nor of five but He is their
sixth, nor of less or more but He is with them wherever they be: And afterward,
on the Day of Resurrection, He will inform them of what they did. Indeed, Allah
is Knower of All Things." (al-Mujadalah 58/7)
And He has said
addressing Abu Bakr in the cave during the Hijrah:
"Grieve not.
Indeed, Allah is with us." (at-Tawbah 9/40)
"Indeed, I
will be with you, Hearing and Seeing." (Ta Ha 20/46)
"Indeed, Allah
is with those who protect themselves and with those who do good." (an-Nahl
16/128)
"Be patient
and persevering, for Allah is with those who patiently persevere.15 (al-Anfal
8/46)
"How often a
small company overcame a big one by Allah's Help! Allah is with those who
steadfastly persevere." (al-Baqarah 2/249)
Speech:
"Whose words
(Hadith) can be truer than Allah's?" (an-Nissa' 4/87)
"Whose
utterance (Qil) can be truer than Allah's?" (an-Nissa' 4/122)
"When Allah
said (qala): O Jesus, son of Mary" (al-Ma'idah 5/116)
"Perfected is
the Word (kalimatu) of your Lord in Truth and Justice." (al-An'am 6/115)
"To Moses
Allah spoke (kallama) directly." (an-Nissa' 4/164)
"And of whom
(messengers) there are some unto whom Allah spoke (kallama)." (al-Baqarah
2/253)
"When Moses
came to Our appointed place, and his Lord spoke (kallama) unto him."
(al-A'raf 7/143)
"We called him
(nadainahu) from the right side of [Mount] at-Tur and made him draw near to Us
for communion." (Maryam 19/52)
" When your
Lord called (nada) Moses: Go unto the wrong-doing folk'." (ash-Shu'ara'
26/10)
"And their
Lord called both of them (nadahuma) [Adam and Hawwa']: Did not forbid you That
Tree, and tell you (wa-aqul): Lo! Satan is an open enemy to you?"
(al-A'raf 7/22)
*Note:"We believe in Speech and consider it true,
without asking ‘how’
Looking at
Allah
"Some faces,
That Day, will beam (in brightness and beauty), looking toward their
Lord." (al-Qiyamah 75/22-23)
"(Relaxing) on
couches looking (at their Lord)." (al-Mutaffifin 83/35)
"For those who
do good, is the best (reward given) and more* (thereto). (Yunus 10/26)
"There they have
all they desire; And there is still more with Us." (Qaf 50/35)
And the Qur'an is
full of Verses which deal with this topic; Whoever studies the Qur'an carefully
searching for guidance from it, the truthful path will be clear to him.
THE SOUL (AL RUH)
"They ask you concerning
the Ruh; say : the Ruh, its knowledge is with my Lord. And of knowledge,
(mankind) have been given only a little."
(17:85)
A. four different meanings for
the soul in the Quran:
1. Mercy: "..never give
up hope of Allah’s Ruh.." (12:87)
2. Soul: "They ask you
concerning the Ruh; say: the Ruh, its knowledge is with my
Lord. And of knowledge, (mankind) have been given only a little." (17:85)
3. Gabriel: "that day the
Ruh (Gabriel) and the angels will stand forth in rows..." (78:38)
4. Inspiration: "...the
owner of the throne, he sends inspiration by his commands to any of his
slaves..." (4:15)
In the Quran Allah refers to Esa (Jesus) as being the Ruh of Allah. When Allah attributes any of his creation to himself He is only honouring them to declaring that they are part of Him.
24:35. Allâh is the
Light of the heavens and the earth. The parable of His Light is as (if there
were) a niche and within it a lamp, the lamp is in glass, the glass as it were
a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e.
neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets
sun-rays only in the afternoon, but it is exposed to the sun all day long),
whose oil would almost glow forth (of itself), though no fire touched it. Light
upon Light! Allâh guides to His Light whom He wills. And Allâh sets forth
parables for mankind, and Allâh is All-Knower of everything.
The Parable
of the Light of Allah
`Ali bin Abi Talhah
reported that Ibn `Abbas said:
(Allah is the Light
of the heavens and the earth.) means, the Guide of the inhabitants of the
heavens and the earth. Ibn Jurayj said: "Mujahid and
Ibn `Abbas said
concerning the Ayah:(Allah is the Light of the heavens and the earth.) He is
controlling their affairs and their stars and sun and moon.'' As-Suddi said
concerning the Ayah:(Allah is the Light of the heavens and the earth.) by His
Light the heavens and earth are illuminated. In the Two Sahihs, it is recorded
that Ibn `Abbas, may Allah be pleased with him, said: "When the Messenger
of Allah got up to pray at night, he would say:
(O Allah, to You be
praise, You are the Sustainer of heaven and earth and whoever is in them. To
You be praise, You are the Light of the heavens
and the earth and
whoever is in them. ) It was narrated that Ibn Mas`ud said, "There is no
night or day with your Lord; the Light of the Throne
comes from the
Light of His Face.''
(The parable of His
Light) There are two views concerning the meaning of the pronoun (His). The first
is that it refers to Allah, may He be glorified
and exalted,
meaning that the parable of His guidance in the heart of the believer is(as a
niche) This was the view of Ibn `Abbas. The second view is that the pronoun
refers to the believer, which is indicated by the context of the words and
implies that the parable of the light in the heart of the believer is as a
niche. So the heart of the believer and what he is naturally inclined to of
guidance and what he learns of the Qur'an which is in accordance with his
natural inclinations are, as Allah says:(Can they who rely on a clear proof
from their Lord, and whom a witness from Him recites it (can they be equal with
the disbelievers)) ?11:17?.
The heart of the
believer in its purity and clarity is likened to a lamp in transparent and
jewel-like glass, and the Qur'an and Shari`ah by which it is
guided are likened
to good, pure, shining oil in which there is no impurity or deviation.
(as (if there were)
a niche) Ibn `Abbas, Mujahid, Muhammad bin Ka`b and others said, "This
refers to the position of the wick in the lamp.'' This is
well-known, and
hence Allah then says:(and within it a lamp.) This is the flame that burns
brightly. Or it was said that the niche is a niche in the house. This is the
parable given by Allah of obedience towards Him. Allah calls obedience to Him
as light, then He calls it by other numerous names as well. Ubayy bin Ka`b
said, "The lamp is the light, and this refers to the Qur'an and the faith
that is in his heart.'' As-Suddi said, "It is the lamp.''
(the lamp is in a
glass,) means, this light is shining in a clear glass. Ubayy bin Ka`b and
others said, "This is the likeness of the heart of the
believer.''(the
glass as it were a star Durriyyun,) Some authorities recite the word Durriyyun
with a Dammah on the Dal and without a Hamzah, which
means pearls, i.e.,
as if it were a star made of pearls (Durr). Others recite it as Dirri'un or
Durri'un, with a Kasrah on the Dal, or Dammah on the
Dal, and with a
Hamzah at the end, which means reflection (Dir'), because if something is shone
on the star it becomes brighter than at any other
time. The Arabs
call the stars they do not know Darari. Ubayy bin Ka`b said: a shining star.
Qatadah said: "Huge, bright and clear.''
(lit from a blessed
tree,) means, it is derived from olive oil, from a blessed tree.
(an olive,) This
refers to the blessed tree mentioned previously.
(neither of the
east nor of the west,) means, it is not in the eastern part of the land so that
it does not get any sun in the first part of the day, nor is it
in the western part
of the land so that it is shaded from the sun before sunset, but it is in a
central position where it gets sun from the beginning of
the day until the
end, so its oil is good and pure and shining. Ibn Abi Hatim recorded that Ibn
`Abbas commented on:
(an olive, neither
of the east nor of the west,) "This is a tree in the desert which is not
shaded by any other tree or mountain or cave, nothing
covers it, and this
is best for its oil.'' Mujahid commented on:
(neither of the
east nor of the west, ) saying; "It is not in the east where it will get
no sun when the sun sets, nor is it in the west where it will get no
sun when the sun
rises, but it is in a position where it will get sun both at sunrise and
sunset.'' Sa`id bin Jubayr commented:
(an olive, neither
of the east nor of the west, whose oil would almost glow forth (of itself))
"This is the best kind of oil. When the sun rises it reaches
the tree from the
east and when it sets it reaches it from the west, so the sun reaches it
morning and evening, so it is not counted as being in the
east or in the
west.''(whose oil would almost glow forth (of itself), though no fire touched
it.) `Abdur-Rahman bin Zayd bin Aslam said (this means) because the oil itself
is shining.
(Light upon Light!)
Al-`Awfi narrated from Ibn `Abbas that this meant the faith and deeds of a
person. As-Suddi said:(Light upon Light!) "Light of the fire and the light
of the oil: when they are combined they give light, and neither of them can
give light without the other. Similarly the light of the Qur'an and the light
of faith give light when they are combined, and neither can do so without the
other.''(Allah guides to His Light whom He wills.) means, Allah shows the way
to the ones whom He chooses, as it says in the Hadith recorded by Imam Ahmad
from `Abdullah bin `Amr, who said, "I heard the Messenger of Allah say:
(Allah created His
creation in darkness, then on the same day He sent His Light upon them. Whoever
was touched by His Light on that day will be
guided and whoever
was missed will be led astray. Hence I say: the pens have dried in accordance
with the knowledge of Allah, may He be
glorified.)''
(And Allah sets
forth parables for mankind, and Allah is All-Knower of everything.) Having
mentioned this parable of the Light of His guidance in
the heart of the
believer, Allah ends this Ayah with the words:(And Allah sets forth parables
for mankind, and Allah is All-Knower of everything.) meaning, He knows best who
deserves to be guided and who deserves to be led astray. Imam Ahmad recorded
that Abu Sa`id Al-Khudri said, "The Messenger of Allah said:(Hearts are of
four kinds: the heart that is clear like a shining lamp; the heart that is
covered and tied up; the heart that is upside-down; and the
heart that is clad
in armor. As for the clear heart, it is the heart of the believer in which is a
lamp filled with light; as for the covered heart, this is the
heart of the
disbeliever; as for the upside-down heart, this is the heart of the hypocrite,
who recognizes then denies; as for the armor-clad heart,
this is the heart
in which there is both faith and hypocrisy. The parable of the faith in it is
that of legume, a sprout that is irrigated with good water,
and the likeness of
the hypocrisy in it is that of sores that are fed by blood and pus. Whichever
of the two prevails is the characteristic that will
dominate.) Its
chain of narrators is good (Jayyid) although they (Al-Bukhari and Muslim) did
not record it.
(36. In houses
which Allah has ordered to be raised, in them His Name is remembered. Therein
glorify Him in the mornings and in the evenings,)
(37. Men whom
neither trade nor business diverts from the remembrance of Allah nor from
performing the Salah nor from giving the Zakah. They
fear a Day when
hearts and eyes will be overturned.) (38. That Allah may reward them according
to the best of their deeds, and add even more
for them out of His
grace. And Allah provides without measure to whom He wills.)
"We believe Allah is “noor”and consider it true,
without asking ‘how’
"Indeed, Allah is the One Who gives livelihood, The Lord of Unbreakable Might." (adh-Dhariyaat 51/58)
*Note:"We
believe in His Might and consider it true, without asking ‘how’
"If only, when you
entered your garden, you had said: That which Allah wills is; There is no
strength save in Allah." (al-Kahf 18/39)
"If Allah had so willed
it, those who followed after them would not have fought one with the other
after clear proofs had come unto them. But they differed, some of them
believing and some disbelieving. And if Allah had so willed it, they would not
have fought one with the other; But Allah does what He wills." (al-Baqarah
2/253)
"The beast of cattle is
made lawful unto you [for food], except that which is announced unto you
[herein], hunting being unlawful when you are on pilgrimage; Indeed, Allah
ordains that which He wills." (al-Ma'idah 5/1)
"Of whomsoever it is
Allah's will to guide, his heart He expands into Islam; And of whomsoever it is
His will to send astray, his heart He made closed and narrow as if he were
engaged in sheer ascent." (al-An'am 6/125)
*Note:"We
believe in His Will and consider it true, without asking ‘how’
"And do good; Indeed,
Allah loves those who do good." (al-Baqarah 2/195)
"Act equitably; Indeed,
Allah loves the equitable." (al-Hujurat 49/9)
"So long as they are true
to you, be true to them; Indeed, Allah loves those who keep their duty."
(at-Tawbah 9/7)
"Truly, Allah loves those
who repent, and loves those who care for cleanliness." (al-Baqarah 2/222)
"Say, [O Muhammad, to
mankind]: If you love Allah, follow me; Allah will love you." (Al'Imran
3/31)
"Allah will redeem a
people whom He loves, and who love Him." (al-Ma'idah 5/54)
"Indeed, Allah loves
those who fight in ranks for His cause, as if they were a solid
structure." (as-Saff 61/4)
"He is The Forgiving, The
Loving." (al-Buruj 85/14)
*Note:"We
believe in His Love and consider it true, without asking ‘how’
Mercy
"In the name of Allah,
The Beneficent, The Merciful."
"Our Lord! You
comprehended all things in mercy and Knowledge." (al-Mu'min 40/7)
"He is Merciful to the
believers." (al-Ahzab 33/43)
"My Mercy has embraced
all things." (al-A'raf 7/156)
"Your Lord has prescribed
for Himself Mercy." (al-An'am 6/54)
"He is The Forgiving, The
Merciful." (Yunus 10/107)
"Allah is better [than
any one] at guarding, and He is The Most Merciful of those who show
mercy." (Yusuf 12/64)
Pleasure and Anger
"Allah takes pleasure in
them and they in Him." (al-Ma'idah 5/119)
"Whoever slays a believer
intentionally, his reward is Hell for ever. Allah's wrath is against him and He
has cursed him." (an-Nissa' 4/93)
"That will come to be
because they followed that which angered Allah, and shunned that which pleases
Him." (Muhammad 47/28)
"When they angered Us, We
punished them." (az-Zakhruf 43/55)
"But Allah was adverse to
their being sent forth and held them back." (at-Tawbah 9/46)
"It is most hateful in
the Sight of Allah that you say that which you do not." (as-Saff 61/3)
*Note:"We
believe in His Pleasure and anger and consider it true, without asking ‘how’
"If you do good openly or
conceal it, or if you forgive evil, indeed, Allah is Forgiving and Powerful."
(an-Nissa' 4/149)
"Let them forgive and
disregard [the transgressions of others]. Do you not wish that Allah forgive
you? Allah is Forgiving, Merciful." (an-Nur 24/22)
Allah’s Sacred House (The
mosque in Makkah)
Allah’s Camel (The one that
was a sign for the people of Prophet Saleh)
Allah’s soul (The soul He created for prophets Adam and Esa)
1. Ar-Rahman The One who has
plenty of mercy for the believers and the blasphemers in this World and
especially for the believers in the hereafter. The
Most Merciful
2. Ar-Rahim The One who has
plenty of mercy for the believers. The most Compassionate
3. Al-Malik The One with the
complete Dominion, the One Whose Dominion is clear from imperfection. The King,
the Monarch
4. Al-Quddus The One who is
pure from any imperfection and clear from children and adversaries. The Holy
one
5. As-Salam The One who is
free from every imperfection. The Peace, The Tranquility
6. Al-Mu'min The One who
witnessed for Himself that no one is God but Him. And He witnessed for His
believers that they are truthful in their belief that no
one is God but Him. The One
with Faith The Faithful, The Trusted
7. Al-Muhaymin The One who
witnesses the saying and deeds of His creatures.The Protector The vigilant, the
controller
8. Al-'Aziz The Defeater who
is not defeated. The Mighty The Almighty, the powerful
9. Al-Jabbar The One that
nothing happens in His Dominion except that which He willed. The oppressor, the
all Compelling
10. Al-Mutakabbir The One who
is clear from the attributes of the creatures and from resembling them. The
Haughty, the Majestic The Imperious
11. Al-Khaliq The One who
brings everything from non-existence to existence. The Creator, the Maker
12. Al-Bari' The Creator who
has the Power to turn the entities. The Artificer, the Creator
13. Al-Musawwir The One who
forms His creatures in different pictures. The Fashioner The Organizer the
Designer
14. Al-Ghaffar The One who
forgives the sins of His slaves time and time again. The Forgiving, the
Forgiver
15. Al-Qahhar The Subdue who
has the perfect Power and is not unable over anything. The Almighty, the
Dominant
16. Al-Wahhab The One who is
Generous in giving plenty without any return. The Donor, the Bestower
17. Ar-Razzaq The Provider,
the Sustainer
18. Al-Fattah The One who
opens for His slaves the closed worldly and religious matters. The Opener, the
Revealer
19. Al-'Alim The
Knowledgeable; The One nothing is absent from His knowledge. The all Knowing,
the Omniscient
20. Al-Qabid The One who
constricts the sustenance. The Contractor, The Restrainer, The Recipient.
21. Al-Basit The One who
expands and widens. The Expander, He who expands
22. Al-Khafid The One who
lowers whoever He willed by His Destruction. The Abaser, the Humbler
23. Ar-Rafi' The One who
raises whoever He willed by His Endowment. The Raiser, the Exhalter
24. Al-Mu'iz He gives esteem
to whoever He willed, hence there is no one to degrade Him; The Honorer, the
Exhalter
25. Al-Muzil Degrades whoever
he willed, hence there is no one to give him esteem. The Abaser, the Degrader,
the Subdue
26. As-Sami' The One who Hears
all things that are heard by His Eternal Hearing without an ear, instrument or
organ. The Hearer, The All hearing, all
knowing.
27. Al-Basir The One who Sees
all things that are seen by His Eternal Seeing without a pupil or any other
instrument. The Seer, The discerning, the All
seeing.
28. Al-Hakam He is the Ruler
and His judgment is His Word. The arbitrator, the Judge
29. Al-'Adl The One who is
entitled to do what He does. The justice, The equitable, The Just.
30. Al-Latif The Most Gentle,
the Gracious. The One who is kind
31. Al-Khabir The One who
knows the truth of things. The Aware. The Sagacious, one is who is aware.
32. Al-Halim The One who
delays the punishment for those who deserve it and then He might forgive them.
The Gentle, The most patient, The Clement.
33. Al-'Azim The One deserving
the attributes of Exaltment, Glory, Extolement, and Purity from all
imperfection. The Great, Mighty
34. Al-Ghafoor The One who
forgives a lot. The Forgiving, The Pardoner.
35. Ash-Shakur The One who
gives a lot of reward for a little obedience. The Grateful, the Thankful
36. Al-'Ali The One who is
clear from the attributes of the creatures. The most high, the exhalted.
37. Al-Kabir The One who is
greater than everything in status. The great, The big.
38. Al-Hafiz The One who
protects whatever and whoever He willed to protect. The Guardian, the
preserver.
39. Al-Muqit The One who has
the Power. The maintainer, The Nourisher
40. Al-Hasib The One who gives
the satisfaction. The noble, The Reckoner
41. Aj-Jalil The One who is
attributed with greatness of Power and Glory of status. The Majestic. The
honorable, the exhalted.
42. Al-Karim The One who is
clear from abjectness. The most generous, the Bountiful.
43. Ar-Raqib The One that
nothing is absent from Him. Hence it's meaning is related to the attribute of
Knowledge. The Guardian, the watchful. Watcher.
44. Al-Mujib The One who
answers the one in need if he asks Him and rescues the yearner if he calls upon
Him. The Responder. The respindent, one who answers.
45. Al-Wasi' The Englober. The
enricher, the Omnipresent, the Knowledgeable.
46. Al-Hakim The One who is
correct in His doings. The most Wise, the Judicious.
47. Al-Wadud The Affectionate,
the Loving.
48. Al-Majid The One who is
with perfect Power, High Status, Compassion, Generosity and Kindness. The
Glorious, the exhalted.
49. Al-Ba'ith The One who
resurrects for reward and/or punishment. The Resurrector, the Raiser from
death.
50. Ash-Shahid The One who
nothing is absent from Him. The Witness
51. Al-Haqq The One who truly
exists. The Truth, the Just.
52. Al-Wakil The One who gives
the satisfaction and is relied upon. The Guardian, the Trustee
53. Al-Qawee The One with the
complete Power. The powerful, the Almighty, The Strong
54. Al-Matin The One with
extreme Power which is un-interrupted and He does not get tired. The Strong,
the Firm
55. Al-Walee The Supporter,
the Friend, the Defender the master.
56. Al-Hamid The praised One
who deserves to be praised. The Praiseworthy , the Commendable
57. Al-Muhsi The One who the
count of things are known to him. The Counter
58. Al-Mubdi' The One who
started the human being. That is, He created him. The Beginner, the Creator,
The Originator
59. Al-Mu'eed The One who
brings back the creatures after death. The Restorer, the Resurrector.
60. Al-Muhyee The One who took
out a living human from semen that does not have a soul. He gives life by
giving the souls back to the worn out bodies on
the resurrection day and He
makes the hearts alive by the light of knowledge. The Bestower, the Life Giver.
61. Al-Mumeet The One who
renders the living dead. The Bringer of Death. The Death Giver.
62. Al-Hayy The One attributed
with a life that is unlike our life and is not that of a combination of soul,
flesh or blood. The Living. The Alive, the ever
living.
63. Al-Qayyum The One who
remains and does not end. The Self-Subsistent, The Eternal, the Self
Sustaining.
64. Al-Wajid The Rich who is
never poor. Al-Wajd is Richness. The all percieving, the Opulent, the Finder.
65. Al-Wahid The One without a
partner. The One, the Unique.
66. Al-Majid The One who is
Majid. The Noble, the illustrous.
67. Al-Ahad The only, the
Unique.
68. As-Samad The Master who is
relied upon in matters and reverted to in ones needs. The Perfect, the Eternal.
69. Al-Qadir The One attributed
with Power. The Able, the Capable, the Omnipotent.
70. Al-Muqtadir The One with
the perfect Power that nothing is withheld from Him. The Capable, The all
Powerful
71. Al-Muqaddim He makes ahead
what He wills. The Presenter, The Advancer, The Expediter
72. Al-Mu'akhkhir The One who
delays what He wills. The Fulfiller, the keeper behind, The Deferrer
73. Al-'Awwal The One whose
Existence is without a beginning. The First
74. Al-'Akhir The One whose
Existence is without an end. The Last
75. Az-Zahir The Apparent, the
Exterior, The Manifest The One that nothing is above Him and nothing is
underneath Him, hence He exists without a place.
76. Al-Batin The Hidden, the
Interior, the Latent
77. Al-Wali The One who owns
things and manages them. The Governor, The Ruler, The Master
78. Al-Muta'ali The One who is
clear from the attributes of the creation. The Exalted, The most high, one
above reproach.
79. Al-Barr The One who is
kind to His creatures, who covered them with His sustenance and specified
whoever He willed among them by His support,
protection, and special mercy.
The Benefactor, The Beneficient, the Pious.
80. At-Tawwab The One who
grants repentance to whoever He willed among His creatures and accepts his
repentance. The Acceptor of Repentance, The Forgiver, the Relenting.
81. Al-Muntaqim The One who
victoriously prevails over His enemies and punishes them for their sins. It may
mean the One who destroys them. The Avenger
82. Al-'Afuww The One with wide
forgiveness. The Forgiver, the effacer, the Pardoner
83. Ar-Ra'uf The One with
extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed
among His creatures. The merciful, the Ever
Indulgent.
84. Al-Muqsit The One who is
Just in His judgment. The Just the Equitable
85. Aj-Jami' The One who
gathers the creatures on a day that there is no doubt about, that is the Day of
Judgment. The Collector, the comprehensive, Gatherer
86. Al-Ghanee The One who does
not need the creation. The rich, the all sufficing, Self-Sufficient
87. Al-Mughnee The One who
satisfies the necessities of the creatures. The Enricher, sufficer, the
bestower.
88. Al-Mani' The Supporter who
protects and gives victory to His pious believers. Al-Mu'tiy The Withholder The
Preventer, the prohibiter, the defender.
89. Ad-Darr The One who makes
harm reach to whoever He willed. The Distresser , The afflictor, the bringer of
Adversity.
90. An-Nafi' The One who gives
benefits to whoever He wills. The Beneficialm Benefactor
91. An-Nur The One who guides.
The Light
92. Al-Hadi The One whom with
His Guidance His belivers were guided, and with His Guidance theliving beings
have been guided to what is beneficial or them and protected from what is
harmful to them. The Guide
93. Al-Badi' The One who
created the creation and formed it without any preceding example. The
Wonderful, the maker, Incomparable
94. Al-Baqi The One that the
state of non-existence is impossible for Him. The Enduring, the Everlasting,
the eternal
95. Al-Warith The One whose
Existence remains. The Inheritor, The Heir
96. Ar-Rashid The One who
guides. The Rightly Guided, The Concious, the Guide
97. As-Sabur The One who does
not quickly punish the sinners. The most Patient, the Enduring.
98. Malik Al-Mulk The One who
controls the Dominion and gives dominion to whoever He willed. The Ruler of the
Kingdom, king of the Universe
99. Zul-l-Jalal wal-Ikram The
One who deserves to be Exalted and not denied. Lord of Majesty and Generosity
Allah knows Best