Sentence Six
[Six]
(وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ)(البقرة: من الآية255)
And they will never compass anything of His knowledge except that which He wills.
The pronoun of the verb (يحيطون) “compass” refers to either all that is in the heavens and the earth or to the letter haa’ ( ـهـ ) in Allah’s saying:
(مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم)
“What happens to them [the creatures] in the future and what happened to them in the past.”
In the latter case, the meaning would be “Those who Allah knows what happens to them in the future and what happened to them in the past, will never compass anything of His knowledge except that which He Will.” In this statement Allah ( سبحانه وتعالى ) makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge . And thus He ( عز وجل ) compares His Attributes to that of His ‘ibaad in order that His perfection and imperfection of the creatures become clearly evident. This is also clear in His saying:
Sentence Five
[Five]
(يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ)(البقرة: من الآية255)
And Allah Knows what happens to them ( His creatures) in this world, and what will happen to them in the Hereafter.
Knowledge, according to scholars of usool (the fundamental principals of deen), is the definitive comprehension of a thing in conformity with its true nature. Thus, the lack of comprehension is ignorance, the indecisive comprehension is doubt and the assertive comprehension which does not concur with reality is compound ignorance.
For example, if you were asked, ‘When did the expedition of Badr1 take place?” And you say, “I do not know,” then this is Read the rest of this entry »
Sentence Four
[FOURTH]
عِنْدَهُ إِلَّا بِإِذْنِهِ) مَنْ ذَا الَّذِي يَشْفَعُ
Who is it that can intercede with Him except with His Permission?
The word ( من) “Who” is an interrogative noun1 and the intended use of the interrogation in the sentence is to assert the negation [that there is noun who can intercede] as evident in the affirmation phrase which followed it: (إلا بإذنه) “Except with His Permission.” Whenever a negation takes the form of an interrogative construct, the statement is infused with the meaning of challenge.
The Intercession ( Ash-Shafaa’ah)
Sentence Three
[THIRD]
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْض(البقرة: من الآية255)
"To Him belongs whatever is in the heavens1 and the earth,”
In the name (ما) ‘maa’
- There is a conjunctive noun (gram .ism mawsool) taking a form of generalization.
- The term is used in this form in order to indicate that is comprised both the beings and their states.
- The meaning is that Allah is the One who masters the affairs of everything in existence in the heavens and the: creating, sovereignty-kingship, and management.
Sentence Two
[SECOND]
In His saying: لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ)) Neither slumber, nor sleep overtakes Him,
- Allah did not say: “He does not sleep” instead He said: (لا تأخذه) “does not overtake Him” in order to clarify that sleep does not overcome Him.
- “Does not sleep,” might imply that He does not sleep by choice, but Allaah never NEEDS sleep.
- Allah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice,
- Sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others. For eg:
Sentence One
The Explanation of Aayatul Kursi
( اللَّهُ لا إِلَهَ إِلَّا هُوَ )
Allah none has the right to be worshipped but He,
(الْحَيُّ الْقَيُّومُ)
The Ever –living, the One Who is established on His Own, Self- subsisting, by whom all things subsist.
- Allah ( عز وجل ) says: (الله) “”Allah
- This name is particular to Most High , the Mighty and Magnificent, Himself.
- Applies to none other than Allah, whether in times of jaahiliyyah ( pre-Islamic era) or times of Islam.
- Allah is Rabul-‘aalameen (The Rab of all creation) 9, the Mighty and Majestic.
- In the construction of the sentence, the term Allah is mahatul-khabar (the subject) of the rest of the sentence that follows or mahatul-isnaad (the term upon which the rest of the sentence is based). This word, the Majestic term ( الله ), is the subject (gram.) and what comes after [from the attributes to the subject] is either the predicate (gram.) or its explicative apposition.
Introduction
بسم الله الرحمن الرحيم
إن الحمد لله نحمده ونستعين به ونستغفره ؛ ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله فلا مضل له ، ومن يضلل فلا هادي له ، وأشهد أن لا إله إلا الله وحده لا شريك له . وأشهد ان محمدا عبده ورسوله صلى الله عليه وعلى آله وصحبه وسلم .
All Praise is due of Allah. We praise Him, and seek His help and forgiveness. We seek refuge in Allah, Most high, from the evils of our own selves and from our wicked deeds. Whomever Allah guides cannot be misguided, and whomever he leads astray cannot be guided. I testify that there is no true God worthy of being worshipped expect Allah, alone, without partner or associate.
Tafseer Aayatul Kursi by Shaykh Muhammad ibn Saalih Al-’ Uthaymeen
Prelude All Praise is due to Allah, the Rabb of Al-aalameen (creation). I supplicate Allah to have His salaah and salam upon our Prophet Muhammad, his house hold, and all of his companions. We ask Allah (تعا لى) to make us benefit from the knowledge which He bestowed upon us, certainly He is Al-Jawaad (the One who grants generously and loves generosity ), Al – Kareem ( the One who is Bountiful and Gracious, and loves graciousness), Al- Barr, Ar-Raheem (the One Who is Most Merciful).
[ In the Name of Allah(2) ar-Rahmaan (3) ar-Raheem (4) --- I begin to write : ] (5)
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Then the meaning in this context is that Allah’s Mercy is very great and extensive, and that His Mercy reaches his creation. This is what is meant by those who say that ar-Rahman is the Who whose Mercy encompasses everything (general Mercy).
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Allah’s Mercy upon the Kaafir is a special one in this life only, then it is as if they have no mo mercy upon them because in the hereafter when they will ask Allah (عز وجل ) to save them form the Hell and admit being wrong. Allah will deal with them with His Justice, not His Mercy, Saying: “Remain you in it [Hell] with ignominy! And speak not to Me! [Qur’aan , Soorat Al- Mu’minoor (123:108)]
)قَالَ اخْسَأُوا فِيهَا وَلا تُكَلِّمُونِ) (المؤمنون:108)
- The name ar-Rahman is applied to Allah ( عز وجل) and may be applied to others. Allah (سبحانه وتعالى) has described His Messenger Muhammad (صلي الله عليه وسلم) as Raheem ( Soorat Al-Tawabah, 9:128) Ibn Khatheer (رحمه الله) said: “ Some of the names of Allah (تعالى) are restricted to Him only like the names : Allah , ar-Rahmaan, Al-Khaaliw, ar-Raaziq and so forth. Some other names, however, maybe applied to other then Him.”
[See Badaai ‘ Al- Fawaa’id p.24, Sharhul ‘ Aweedah l- Waasityyah, pp. 38-39, Lum’atul I’tiwaad, p.29, Tafseer , ibn Katheer ( 1:21 ), Sharh Thalaatht Al-usool within Shayak ibn ‘Utaymeen’s Majmoo’ fataawaa ( Riyadh , KSA : Daar ath- Thuraya. 1st.ed 1414/ 1993 ) , vol . 6, p 11.
How to get Khushoo? (by knowledge of its benefits)
Knowing the advantages of khushoo’ in salaah:
- Proper salat leads to “expiation for all the previous sins, so long as they were not major sins..”
- You will only have from your prayer that which you focused on.
- What is meant is that every time a pillar (essential part) of the prayer is completed, part of his sins fall from him, until when he finishes his prayer, all his sins will be removed. This is in a prayer where all the conditions are met and the essential parts are complete.
- Read the rest of this entry »
