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Points of Benefit Deduced from Aayatul Kursi – Shaykh Uthaymeen | Dr. Saleh as-Saleh

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  • Points of Benefit Deduced from Aayatul Kursi – Shaykh Uthaymeen | Dr. Saleh as-Saleh



    1. Affirming Five Names of the Names of Allaah.

    Allaah, al-Hayy, al-Qayyoum, , . [85]

    2. Affirming that Allaah is singled out with all worship (al-uloohiyyah): He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservingly:

    { لا إلهَ إلاَّ ُ هوَ }
    None has the right to be worshipped but He [Allaah].

    3. Refuting the claim of the polytheists who affirm other gods beside Allaah.

    4. Affirming the sifah (attribute) of hayaat (Life) for Allaah, and that His life is one of perfection, neither preceded by nor coming come to naught nor characterized by imperfection. On the contrary, our life originates in and will come to an end, and it is accompanied by imperfection. If fact, all of our life is imperfect, and that is why Allaah described it by ad-dunya. [86] The Life of Allaah, however, is perfection from all angles because of His saying: {الْحَيُّ}The Living, where the particle ال is for al-istighraaq, which comprises all the meanings of the qualities of the perfect life, as if He says, In fact, this is the case because there is none qualified with the life of perfection except Allaah, the Most Mighty and most Majestic.

    5. Affirming the al-qayyoumiyyah [87] for Allaah (عزَّوجَلََّّ) because He said: { القَيُّوم }. Such a description does not apply to the human being. There is not any person who is established on his own nor is there anyone who takes full charge of others by whom they subsist, because there is no human being except that he is in need of others. We need workers, and they need us. We need [our] women and they need us. We need our sons and daughters and they need us. There is no one who is absolutely in full charge (giving them care, maintenance, providing for them, etc.) of others. I may be able to take charge of someone else, but in a limited sense. That is why Allaah تعالى said:

    [ أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ]

    Is He [Allaah] Who takes charge (guards, maintains, provides, etc.) of every person and knows all that he has earned (like any other deities who know nothing)?aayah contains الحيُّ الَقيُّوم ]

    Allaah, there is no god worthy of worship except He, the one who possesses the perfect living, and Who is established on His Own, Self-subsisting, and by Whom all things subsist.az-zahraawaynTaha.[90]

    The people of () said: The Most Great Name of Allaah is only in these two Names since they comprise the Most Beautiful Names in their entirety, and hence the attribute of Perfection is implied in the Name [ الحيُّ ]and the attribute of ihsaan (beauty) is entailed in the Name: [ الَقيُّوم لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
    Neither slumber, nor sleep overtakes Him.

    Perfection may be generalized considering what is predominant or more numerous although it may be deficient in certain aspects. However, negation of imperfection means that the perfection is absolute and in every respect is free from deficiency. In this sense, the negation occurred in His Saying:

    [ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
    Neither slumber, nor sleep overtakes Him.

    8. Affirming as-sifaat as-salbiyyah for Allaah because of His saying:

    [ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
    Neither slumber, nor sleep overtakes Him.

    and His saying:

    [ وَلَا يَئُودُهُ حِفْظُهُمَا ]
    He feels no fatigue in guarding and preserving them.

    The sifaat as-salbiyyah are those attributes that Allaah has denied for His Self and which imply affirming the perfection of their opposites.

    9. Affirming that Sovereignty of Allaah comprehends everything. The evidence is in His Saying:

    [ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]
    To Him belongs whatever is in the heavens and the earth.

    10. This Sovereignty is exclusively His. The evidence lies in the same aayah:

    [ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]

    To Him belongs whatever is in the heavens and the earth, in which the predicate (gram. khabar) { لهmubtadahasr To Him (Allaah) alone belongs whatever is in the heavens and the earthلَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]
    To Him belongs whatever is in the heavens and the earth.heavensمَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ]
    Who is he that can intercede with Him except with His Permission?

    This Kingship of Allaah (سبحانه و تعالى ) is not the same as His all comprehensive Sovereignty. In fact, power and full kingship are more perfect than just all-comprehensive sovereignty.

    13. Affirming the intercession that is approved by Allaah as evident in His saying:

    [ إِلَّا بِإِذْنِهِ ]

    [None can intercede] إِلَّا بِإِذْنِهِ ]
    [None can intercede]ilm (Knowledge) for Allaah and that His Knowledge comprehends the past, the present, and the future. The evidence is in His Saying:

    [ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ]

    And Allaah Knows what happens to them (His creatures) in the future and what happened to them in the past.

    16. Refuting the claims of the extremists from the QadariyyahQadariyyah who say that Allaah knows the actions of His salves only after they are carried out, denying that Allaah knowledge comprehends everything.

    17. The rebuttal of the two sects, the Khawaarij [93] and the [94] by affirming the . Both sects deny the general intercession approved for the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and for others and which applies to the people who committed sin. This negation is based upon their doctrine that the person who commits a major sin and die without repenting from it will be punished in the Fire forever. The two sects differed, however, as to whether such a person is considered a kaafir, or neither a believer nor a kaafir.

    The KharijitesThe one who commits a major sin is kaafir and no longer belongs to the fold of Islam were fearful to oppose the people of ahlus-sunnah and the kharijitesWe will sit in the middle of the road and say that the one who has committed a grave sin is in a position somewhere between the two; we neither say he is a believer nor a kaafir! (intercession). The generality of the aayah refutes the position held by both sects:

    [ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِه ]
    Who is he that can interceded with Him except with His Permission?وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ]
    And they will never compass anything of His Knowledge except that which He wills.

    19. We comprehend no knowledge about Allaah or about His creation except that which He wills for us to know.[95]

    20. Forbidding the takyeefkayfiyyah, due to His saying:

    [ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ ]
    And they will never compass anything of His Knowledge

    This is evidence against the because they say, for example, that Allaah (سبحانه و تعالى) has no real Hand. This necessitates that they encompass the negation of one of His Attributes. In this respect, both sects, the and the people of takyeef (Mukayyifahas-salaf-us-saalihMumathilah (those who liken Allaah to His creation). Since the aayah:

    [ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ ]
    And they will never compass anything of His Knowledge.

    implies a rebuttal of the Mukayyifah, then by all reason it is a rebuttal of the Mumathilah.

    23. Affirming the (Will) for Allaah because of His saying:

    [ إِلَّا بِمَا شَاءَ ]
    Except that which he Wills.

    24. Rebutting the Qadariyyah and the وَلَا يُحِيطُونَ ]
    kursi, for His saying:

    [ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ]
    His kursi extends over and encompasses the heavens and the earth.

    26. The Greatness of the Creator of the kursi because the greatness of the created implies the Greatness of the Creator.

    27. The kufr of the person who denies the heavens and the earth because this necessitates accusing Allaah of lying. As far as the earth is concerned, I believe that no one denies it [its existence]. However, as regard to the heavens, there are those who deny them saying that what is above us is boundless and limitless space, and that there is only stars and diffused dust (sadoom) or the like. There is no doubt that the one who holds to this belief is a kaafirوَلَا يَئُودُهُ حِفْظُهُمَا ]
    He feels no fatigue in guarding and preserving them.

    29. Denying the mashaqah (fatigue) from Allaah, the Mighty and Majestic, because of His saying:

    [ وَلَا يَئُودُهُ ]
    He feels no fatigue.

    This is one of the sifaat as-salbiyyah just like saying of Allaah:

    [ وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ ]

    And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched us.وَلَا يَئُودُهُ حِفْظُهُمَا ]
    He feels no fatigue in guarding and preserving them,وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا

    Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid (mosques), wherein the Name of Allaah is mentioned much would surely have been pulled down.وَيُمْسِكُ السَّمَاءَ أَن تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ
    He withholds the heavens from falling on the earth except by His Leave.إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ

    Verily! Allaah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that can grasp them after Him. (the Transcendence of Allaah in His Essence) and وَهُوَ الْعَلِيُّ ]
    And He [Allaah] is the Most High, above everything.

    33. Rebutting both the Hulooliyyah [98] and the Allaah is not above everything but rather He is everywhereHe cannot be described as being High or low, to the left or the right, or as being separated from or associated with His creationوَهُوَ الْعَلِيُّ الْعَظِيمُ ]
    And He is the Most High, above everything, and He is the Most Great.فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا

    And if they [women] return to obedience [to their husbands], then seek not against them means [of annoyance]. Surely, Allaah is ever Most High, above everything, Most Great.

    So if you think proudly of yourself, then remember the Highness of Allaah above everything, the Most Mighty and Majestic. And if you think of yourself as being great, then remember the Greatness of Allaah.

    35. Affirming the Greatness of Allaah because of His saying:

    [ الْعَظِيمُ ]
    The Most Great.

    36. Affirming the Attribute of Perfection that is implied in the combined Attribute of Transcendence and Greatness.

    37. Knowing that the mulk (Sovereignty) belongs to Allaah then:

    We must not behave or act in His kingdom except in accordance with that which He is pleased, because of His saying:

    [ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ]
    To Him belongs whatever is in the heavens and the earth.

    The judicial rulings and decreeing amongst the people must be based upon the Judgment of Allaah. Indeed the reliance of man upon the judicial decrees laid by the created and the system of laws laid down by man is one kind of setting up rivals with Allaah (shirk billaahلَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ ]

    He cannot be questioned as to what He does, while they [the creation] will be asked[in this world] [100]

    Man should not act conceitedly upon accomplishing something because this accomplishment is from Allaah and the Sovereignty is exclusively His.

    Footnotes: االلهُ لا إله إلاَّ ُ هوَ الحَيُّ القَيُّوم لَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ]

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

    Reported by al-Haakim, Ibn Maajah, at-Tabarani, at-Tahaawi, and others. Shaykh al-Albaani authenticated its isnaad (As-Silsilah As-SaheehaWhoever usurps the land of somebody unjustly, his neck will be encircled with seven earths [on the Day of Resurrection]. (Will) and qudrah (Ability) have no influence whatsoever on what man does. They also claim that the knowledge of Allaah does not comprehend the actions of the creation until after they are executed.

    [93] Khaarijites (Ar.Khawaarij, sing. Khaariji). See Appendix B.

    [94] The (from Appendix C.

    [95] See both interpretations of this aayah (which means): And they will never compass anything of His Knowledge except that which He willsAppendix D.

    [98] Hulooliyyah [from huloolsufism, it refers to the Divine incarnation in the sufi saints.

    Imaam Ibn Taymeeyah classified the Hulooliyyah into two kinds. The first is the specific huloolraafidah and sufisufi saints, respectively. The second kind is the general huloolAl-Fataawaa], vol. 2, pp. 171-172.

    [99] It could be a major or a minor form of shirk depending upon the motive behind his reliance. Al-HamdullilaahSource : From the eBook: Tafseer Ayatul-Kursi
    "Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away" (21:1)

    " How can the one who chooses a hour of Haraam pleasure, above the eternal pleasure of Jannah, ever be considered as sane? "
    -Ibn Al Qayyim


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