The meaning of the word is to leave, neglect or be done with something, or for something to be unused and non-functional. The technical meaning here is the negation or denial of any or all of Allah's Attributes. Negation of Allah's attributes can be divided into three categories:.
Negation of the relationship of the creation to its Creator, such as the negation of the philosophers who claimed that this physical universe has no beginning, and that it has always and will always work according to its own internal rules. They turn Allah into an essence with no attributes - which is an impossibility!
At-Takyeef means attempts to ascribe a detailed understanding of the exact nature of the various attributes with which Allah has described Himself. At-Tamtheel means to make a direct comparison or analogy between one of Allah's attributes and a human attribute having the same name, such as the comparison of Isa by the Christians to Allah Most High, or that of Uzair by the Jews or that of the idols by the polytheists to Allah Most High.
Likewise the Mushabbiha among the Muslims who compare Allah with His creation by saying that He has a face like our faces, hands like our hands, hearing and sight like ours, etc. The author said elsewhere: Rather [the believers] believe that Allah Most High is not comparable to anything or anyone else, and He is the Hearing, the Seeing.
They do not negate or deny any of that with which He described Himself, nor [do they] distort the words out of their proper context. They do not deviate [with respect to] His Names and His Verses. They do not seek detailed descriptions of the exact nature of His attributes without sources of that knowledge, nor compare His attributes with those of His creation, because there are none comparable to Him, nor any equal or partner! Tauhid of Allah's Names and Attributes means belief in everything which has come in the Qur'an and the authenticated hadith regarding Allah's attributes with which He described Himself in the Qur'an, or with which His Prophet saws has described Him.
A Muslim must believe in the reality of these attributes just as they have come in the above sources, without attempting to analyse the how of any of them, nor to attempt to represent them with something else, nor to view them as equivalent to something else, nor to re-interpret them with other than their apparent meanings in the Arabic language, nor to distort or negate them maintaining the belief that The Prophet saws said: The best of generations is my generation.
It is followed in superiority by the one which comes after it, then the one which comes after that, then the one which comes after that. Ahlu As-Sunna acknowledge and believe that Allah ta'ala is completely unlike and cannot be compared to any created being, neither in His essence, His attributes, His actions or His names.
All of His names are glorious, and all of His attributes are attributes of perfection and absolute greatness. The ultimate and most concise proof of the position of ahlu as-sunnah is found in the verse cited earlier, in which Allah says:.
This verse contains a negation which is followed immediately by an affirmation. When one comprehends fully the meaning of this verse and contemplates it, it is alone is sufficient for an understanding of this issue.
It is further supported by the following verses:. The essence of their position is that they say: All that the Prophet saws has mentioned to us in the area of belief in Allah and the last day is just an imaginary conception of the realities delivered in a form that the masses could benefit from, but which do not make any of that reality clear or guide the creation to an understanding of them.
Beyond this, they fall into two groups: One group says that the Prophet saws did not have true knowledge of these realities, and they say that some of the later philosophers and spiritual seekers after him have arrived at this knowledge! They place some of the supposed awliyaa' on a higher lever than the commissioned messengers! This is the belief of the many of the sufis and the Shi'a. Another group says that while the Prophet saws had knowledge of these realities, he did not make them clear to the people.
In fact, they claim that he taught them meanings actually at odds with the realities which he understood because that was what was beneficial to them.
Thus, their argument is that it was required of the Prophet saws to call the people to belief in Allah having attributes that they could understand, to the resurrection of our bodies on Qiyama, to eating and drinking in Al-Jannah, not because these things are real, but because it would not have been possible to call the people except with such things.
Thus they allege that the Prophet saws was ordered to lie to the people for their own good. As for the practical applications and laws of Islam, they go two different ways: some accept their obligation upon them, while others say that they only apply to some people or that they apply to the common masses, but that certain special individuals become exempt from their requirements.
Those who distort by allegorical interpretation say that the Prophet saws did not intend, in these texts dealing with Allah's attributes, that people should believe untruths; rather, he intended with them certain meanings which, however, he did not make clear, or did he point them in their direction.
Rather, he wanted them to seek and attempt to know the realities with their minds, and then to fit the texts through interpretation to the meanings at which they arrive.
In their belief, the teachings of the Prophet saws were nothing more than a test or a requirement of them to seek to know the truth from other sources, and not from him saws. Those who postulate ignorance and there are many of them who claim adherence to the sunnah claim that the Prophet saws did not know the meanings of the revelations about Allah's attributes, nor did Jibreel.
According to this, the Prophet saws spoke to us with things which he himself did not understand. They cite Allah's statement that:. This is basically a correct position, except for the fact that they failed to differentiate between meaning and interpretation i. Allah ta'ala cannot be compared to any among His creation in His actions and His attributes, just as He cannot be compared to any of them in his essence. This position of the Sunnah and its followers, is at odds with he deviation of the Mu'tazilah and those among the Shi'a who imitated them.
They make analogies between Allah and His creation and make Allah comparable to His creation and subject to the same methods of analysis. Then they proceeded to fabricate a law from themselves, saying that Allah must do such and such and must not do such and such. The Mu'tazilah and those who follow their way are Mushabbiha in relation to Allah's actions, and Mu'attilah in relation to His attributes. They reject some of what Allah has attributed to Himself, and they call that Tauhid; and they have made Him comparable to His creation in analysis of praiseworthy and blameworthy actions, calling that justice.
Their justice is a rejection of Allah's absolute power and control over his creation the Sixth Pillar of Iman, above , and is in reality shirk. Their tauhid is deviation with regard to his names and their rejection or negation ta'teel. In short, Allah's is the utmost example in all of his attributes ; comparisons and analogies, either partial or total, cannot be drawn between Him and His creation. Thus, any attribute of perfection or power with which humans can be described, is in its ultimate meaning, and is most appropriate when applied to Allah, ta'ala.
And any negative attribute or shortcoming which is negated from humans by way of praise is in its ultimate meaning, and is most appropriate when applied to Allah ta'ala. All issues of Allah's attributes and names must be taken back, both to affirm and deny, to that which Allah said about Himself, and that which His Prophet saws taught us about Him.
These sources cannot be neglected in favour of those who forge lies about Allah, and speak about Him that which they know not. The author: And [Allah is] more truthful in speech and superior in discourse to his slaves This is taken from the verse:.
There is no deity but Him. He will surely bring you all together to the day of Qiyamah; there is no doubt therein; and who is more truthful in discourse than Allah?
Allah's discourse is on the absolute highest level of truth. Any knowledge which contradicts the discourse of Allah is falsehood, lies or deception since it contradicts the ultimate and infallible truth. The author: Further, His messengers are truthful and among those who believe as true Truthfulness As-Sidq means accordance between statement and reality. Those who believe as true Musaddiqeen refers to their complete belief in the revelations which came to them.
The author This, in contrast to those who say about Allah that which they know not. This includes those who speak, based on speculation and their own minds, understandings and inclinations about Allah: His law, His Deen, His names or His attributes. The verses quoted previously are a concise expression of the position of the true worshippers of Allah in relation to His attributes about which He has informed us through His Messenger saws.
In the first verse, Allah declares His perfection and his remoteness from any of the things which humans attempt to ascribe to him with their minds.
Next, He invokes a greeting upon the commissioned messengers - because of their faithful delivery of the true teachings about Allah and His attributes. Finally, He finishes by invoking to Himself Al-Hamd the ultimate praise which is due only to Him because of His glorious attributes of perfection and might.
Now, we will take a closer look at the meaning of the words in the verse. This is a verbal noun derived from the same root as Tasbeeh which connotes declaration of Allah's freedom of all defects and His deanthropomorphism and His distance from all that is bad. Prayer has been called Tasbeeh, since this attitude toward Allah is the heart of all belief and worship. The Lord and Cherisher of all of His creation with a multitude of bounties and provisions.
Greetings the greetings of peace upon the Messengers. It also connotes integrity and freedom from defects as opposed to those who speak of Allah as they imagine Him to be in their teachings, since Salaama comes from the same root. Plural of Rasool Messenger. The Messengers are those to whom a law has been revealed from Allah, and who have been ordered to propagate it. An expression of praise based on the good action which the praised one has done by his will and choice, whether that action has benefited the praiser or others beside him.
These verses are a very important lesson in Tauhid, and an apt closing to Sura As-Saaffaat in which Allah has declared himself free of any consort, wife, partner, son or companion. This is so the Muslim may never be unmindful of these truths, and may place the seal of Tauhid on all of his good actions. Allah declares Himself free of all of the attributes which have been ascribed to Him by those who oppose the Messengers or deviate from their messages - attributes which are not appropriate to His greatness and perfection.
The greeting upon the Messengers which follows this is because of the complete integrity and reliability of all that they taught about Allah, Most High.
In this, also, is an indication that just as a Muslim must have a belief in Allah free from any shortcoming or flaw, a Muslim likewise must believe in the integrity of all of the Messengers in their actions and their statements.
None of the Messengers ever lied about Allah, associated anything with Him or deceived their nations about Him; they speak nothing about Him but the truth, may the prayers and peace of Allah be upon them. The people of the Sunnah are unanimous in affirming that the Messengers are infallible in their delivering of the message. It is impossible that anything could stabilize in their teaching and practice of the Shariah which is not Allah's ruling. It is obligatory to believe all that of which they have informed us and to obey them in that which they have ordered and forbidden.
Although a Muslim commits sins and does not thereby cease being a Muslim , they are not to be accepted from him. Further, if he repents a true repentance, he may, with Allah's mercy reach a superior state than the one previous to his sin and repentance.
It has been narrated that the Prophet saws used to recite these three verses just before giving Salaam in his prayer. It is also narrated as a du'a to be said at the conclusion of a sitting. The Author: Allah, subhaanahu, has combined in that with which He has described and named Himself negation of all faults and negative attributes and affirmation of all attributes of might and perfection. The people of the Sunnah will turn nowhere away from that which the Messengers have brought.
It is the Straight Path, the path of those upon whom Allah has bestowed His grace among the prophets, the ever-truthful, ever-faithful disciples, the martyrs, and all other righteous ones.
Thus, belief in Allah's names and attributes is based upon two fundamental principles: negation and affirmation. Negation refers to rejecting with respect to Allah all attributes which contradict His perfection, including all types of faults, weaknesses or needs. We reject the idea that Allah could have any partner or peer.
Nor can there be any comparable to Him in any of his attributes or the rights due to him alone. There are two types of affirmation: affirmation of general attributes such as Allah's absolute perfection, majesty, etc; and affirmation of detailed attributes such as His detailed knowledge of all things, his decree of all events, His mercy, etc. Negation of a negative attribute alone, not accompanied by affirmation of its opposite is not praise and is not befitting Allah.
Thus, every negation which Allah has attributed to himself contains and implies the affirmation of its opposite. Allah's negation of His having any partner or sharing any common attributes with any of his creation or of anything escaping His knowledge or of his acting with frivolity or of His forgetting, becoming tired or being touched by sleep all imply their opposites among Allah's attributes of perfection.
The Author: The way of life in Allah's eyes is Islam, and it is the straight path. Ibn Al-Qayyim said paraphrased : The best expression of the meaning of As-Siraat Al-Mustaqeem is that it is the path which Allah set for his slaves on the tongues of His messengers, upon them be peace, and made it the path to Him - there is no other way for them.
The straight path is dedicating all worship solely to Allah, and obedience solely to His messengers among men. This then is the guidance, and it is knowledge of the truth and its application. The way to Allah is one and no more. Other times it is so attached to those who follow it, as in Sura Al-Fatiha, since they are the ones who traverse it. As-Siraat in the Qur'an is of two types: spiritual or abstract and physical.
The spiritual path is what we have been discussing, and the physical, tangible path siraat is the one which will be placed over the fire of Jahannam on Qiyamah.
The people will pass over this bridge or fail to according to their actions in this life. The degree of their steadfastness on the metaphysical path while in this life will be directly reflected in their steadfastness and ability to cross over the physically real path which leads to Al-Jannah. And I bear witness that Muhammad is Allah's slave and messenger, may Allah's prayers be upon him and upon his people Aal and his companions and Allah's greetings or peace in abundance Meaning: I accept and believe in an absolute fashion that Muhammad is the slave of Allah and His messenger to all peoples of both men and jinn.
He came as a bringer of glad tidings and a warner, a caller to Allah with His leave and a bright light of guidance. Thus, it is obligatory to believe him in each and every issue about which he informed us, whether past, present or future and to obey him in each and every order and forbiddance and to follow the law which he brought Shari'ah and his path Sunnah. The testimony to Muhammad's saws status of slave of Allah and messenger goes hand in hand with the testimony as to the oneness of Allah, one is of no use without the other.
In so bearing witness, a believer acknowledges the perfect servitude of Muhammad saws to Allah Most High and the completeness and perfection of his message. In so doing, we acknowledge the complete example in the person of the Prophet saws and that his person, life and example far exceed every other created being in every aspect including the law, his devotion to Allah, his character, etc.
Ibn Al-Qayyim said: Just as Muhammad saws was sent with the message intended for every responsible being in Allah's creation, likewise, his message was general and inclusive of all issues of life and religion both general principles and details.
Just as no one is outside the scope of his message, likewise no ruling or judgement of which the nation has a need is outside the scope of his message or not explained fully by his message. Ibn Taimia said: The entire Din falls under the two testimonies since their meaning is that we worship none but Allah and that we obey his Messenger saws.
The entire religion of Islam consists of this: worship of Allah by obedience to His messenger. Every issue which is required or loved by Allah falls under obeying Allah and His messenger saws. Whoever contemplates that which was brought by the Prophet saws will come to know that it could not have been delivered except by most knowledgeable and the most truthful and most righteous of Allah's creation.
Such a teaching could not have come from someone intentionally lying and committing a forgery against Allah nor from someone ignorant who imagined that Allah has commissioned him. We know this from the perfection and completeness of the message of Islam. It guides mankind to that which is most beneficial to them and makes clear many issues which the human mind understands in general but is incapable of arriving at its details. The message contains knowledge at a level of perfection which could only have come from the All-Knowing and delivered by the most trustworthy and honest of mankind.
And, it contains perfect benefit, good and guidance of the creation to that which will benefit them and warning them against that which will harm them that it could only have come from the Most Merciful, delivered the most compassionate, merciful and truthful of Allah's creation, Muhammad, may the prayers and salutations of Allah be upon him. Once we have understood that Muhammad saws is Allah's messenger by our reason and by the transmitted evidence which has reached us and then find something in our mind which is at odds with any part of the message, logic and intellect demand that we submit the issue of difference between our own thinking and the message of Muhammad saws to the one more knowledgeable of all such issues.
A Muslim would never give his opinion precedence over any statement of the Prophet saws , knowing that his own intellect, no matter how great, falls far short of that of the Prophet saws and that the Prophet saws is more knowledgeable of Allah, His Names and Attributes, His law and of the hereafter.
The difference in knowledge between the most knowledgeable of the Muslims and the Prophet saws is much greater than the difference between an average man and a master doctor. When we are sick, we follow the prescriptions of the doctor even though we know that his medicines often don't help and sometimes harm and that he makes mistakes. How then could we fail to follow the prescriptions of the Messenger saws. Our lack of knowledge of certain realities does not affect their reality.
All that of which we have been informed by the Truthful messenger is established whether we know it or not -- it is not affected by our knowledge of it one way or the other. All that of which the Prophet saws has informed us is truth regardless of who believed in it and who didn't and all guidance which the Prophet saws delivered is from Allah, regardless of who obeyed it and who rebelled against it.
What is clear from all this is that intellect is not a source of establishing the law. Knowledge can neither give it any attribute nor affect it in any way since knowledge here only seeks to understand the message of Allah which is not in need of it in any way.
To make this clearer, let us understand that knowledge is of two types. One type is a condition to the existence of its subject such as the comprehension of one of us of what we wish to do before undertaking doing it. The second type is theoretical knowledge of something which is self-existing and in no need of anyone's knowledge of it.
Examples of this are our knowledge of the oneness of Allah, the truthfulness of His messenger saws and the perfection of His law. The relationship of the Shariah to our own knowledge and understanding is along these lines.
The Shariah which Allah sent down to us through His messenger is established and constant in and of itself, whether we understand it with our minds or not. It is in no need of our minds or our understanding. We, on the other hand are in dire need to know it and understand it with our minds so that we can gain its benefit.
Our knowledge of the Shariah and of Islam will change the nature of our mind and elevate it to a higher level and ignorance of it will leave us ignorant and unguided even though none of that will have any effect on the reality of Allah's Din which is established and unchanging. That which is known infallibly through intellectual reasoning is never and can never by in conflict with the revelation of Muhammad saws.
In all such cases which have been claimed, we discover that either the narration cited is a forgery, or its indication of the claimed meaning is ambiguous and unclear. In such a case, the narration is understood in the way which does not conflict with reason. First: Hadith which reveal the greatness of this Sura presented orally. Allah has described Himself with certain attributes in this short Sura which is equivalent to one third of the Qur'an, as the Prophet saws said in the hadith.
These attributes are among those in which a Muslim must believe. Allah said:. These, then are among the attributes which a Muslim accepts as they have come in the revelation without negation, analogy, distortion or speculation. The Prophet saws informed us in a sahih hadith that this one short sura is equivalent to one third of the Qur'an. This is because all of the knowledge contained in the Qur'an fits into one of three categories:.
Knowledge of the Rulings of the Law Shariah : in which is included the science of Fiqh which deals with Ibadaat worship , Mu'aamalaat human interaction and corollaries of those two;. Knowledge of the Consequences of Our Actions: which includes those actions which are the reason for returns of what their doers deserve, either reward or punishment, and descriptions of some of the details of the rewards and punishments in the hereafter;.
Knowledge of Tauhid: This is the most sublime of the three types of knowledge, and includes knowledge of all that is obligatory upon Allah's slaves in terms of knowledge of Him and belief. Sura Al-Ikhlas contains the entire foundation for this third type of knowledge and this, and Allah knows best, is why the Prophet equated it to one third of the Qur'an. Say, He is Allah, the One, i. This is carried further by the next verse: Allah, the one sought for all needs, the self-sufficient, the eternal, i.
Allah is the Lord whose lordship is absolute, the Great whose greatness is absolute, the All-Knowing whose knowledge knows no flaw, the absolute Sovereign, and the Perfect in each and every one of His names and attributes. Another meaning of As-Samad in this verse is He who is sought and needed by all creation for all of their needs, wants and aspirations.
Thus the word As-Samad is not only one of Allah's attributes, rather it includes in its meaning the affirmation of all of Allah's glorious names and sublime attributes. This is the first and greatest aspect of the Tauhid of Allah's Names and Attributes: affirmation of all of His attributes of perfection and greatness.
The second aspect of the Tauhid of Allah's names and attributes, is negation with respect to Allah of any progeny, partners or equals. The negation of the process of birth or the betaking of a son is in reality a negation of all types of shirk. Shirk is much more common among the human race than the claim of Allah having a son. Both of them entail the belief in another like unto Allah at least in some aspects. All of this is rejected by sound reasoning as well as the infallible texts of the revelation.
If this imagined son is considered equal to Allah, this means the need of each of them for the other, and that is impossible with respect to Allah, the All-Powerful, the Self-Sufficient. If, on the other hand, the son is less than equal, this indicates that the father sought him to aid him in something. The fact that all created beings are in absolute need of their Creator for all needs, and that the Creator is absolutely self-sufficient and not in need of them for anything negates totally the concept of father and son with respect to Allah.
Birth is something which occurs not by the choice of the parents. It is impossible for anything to take place which is not by the choice and decree of Allah, Most High.
The betaking of a son is resorted to when one is unable to have their own as a substitute for a natural offspring. To say that about Allah is even worse, since it indicates a lack and a need.
This Sura has been called Al-Ikhlas i. This Sura contains in its meanings all three types of Tauhid. It deals explicitly with the Tauhid of Allah's names and attributes; the Tauhid of Allah's lordship is implicit in its meanings; and the Tauhid of worship and obedience is an inevitable consequence of the contents of this Sura. The complete need of the creation for Allah, and His absolute lack of any need for them;.
A rebuttal of the claim of those who say that the Qur'an is the words of Muhammad;. A call to the worship of Allah alone and with no partner;. Exaltation of Allah above any resemblance to His creation;. Details of belief are to be taken from the Qur'an and the Sunnah only;.
A rejection of those who say the nature and its laws are what direct all events in the universe;. Whoever steadfastly believes in the Oneness of Allah, that He is As-Samad and that He is the Doer of whatever He wishes purifies his heart from all contamination of shirk or attachment to other than Allah Most High; and. This Sura includes the rejection of all of the various types of associationism.
Multiplicity of the Deity is rejected by the words the One. Allah negates all types of need for others on His part with the word As-Samad. He negates any similarity or equality between Creator and creation with the words He bears not offspring. He negates the possibility of His coming about at a point in time Al-Huduth with the words Nor was He born. And, finally, he negates the possibility of any others being at all comparable to Him with the words: And there exists nothing comparable to Him.
Drowsiness can never overtake Him, nor sleep. His is all that is in the heavens and all that is in the Earth. Who then can intercede in His presence except with His permission?
He knows all that is in front of them and all that is behind them; they can encompass nothing of His knowledge except as He wishes. His throne extends over the heavens and the earth; maintaining them causes Him no fatigue whatsoever; and He is the High, the Great.
In the famous hadith of Abu Hurayrah, the Prophet saws explains the great power of this verse:. The Prophet saws placed me in charge of the of guarding the Zakat of Ramadan. In the night, an intruder came and began taking some of the food.
I seized him and said: I will take you to Allah's Messenger saws He said: When you go to your bed, read the Verse of the Throne. There will continue to be a guardian from Allah with you until morning, and no Sheytan will approach you.
This is why it has been narrated that Al-Hayy Al-Qayoom is the greatest name of Allah which, when du'a is made in this name, it is answered; i. Then, Allah expounds upon His attribute of Al-Qayoom the Ever-Present Sustainer, and the Self-Sufficient , by declaring that drowsiness can never overtake him, nor sleep. After that, Allah mentions the totality of His dominion over the upper worlds and the lower.
Another aspect of the completeness of His dominion is that none can intercede in His presence except after His permission. Thus, this verse also mentions Ash-Shafaa'a, an obligatory part of a Muslim's Aqidah. It is the intercession which takes place after His permission and with His pleasure.
The Shafaa'a which is rejected, on the other hand, is that in the beliefs of the Associationists, which is sought from other than Allah and without His permission. Thus, the completeness of Allah's Greatness and Dominion means that none can ever intercede before Him except those to whom He grants permission and that this permission will only be granted to those with whose actions and speech Allah is pleased.
Hence, believing in this pillar entails believing that Allah has created everything and has foreordained its proper measure. First Name required. Last Name required. Gender Male Female. Email Address required. Mobile Number-including country code required. Country required.
Skype ID if available. Preferred Classes Date required. Faith iman in Islam breaks down into the following six main pillars: Table of Contents. Prayer Salah in Islam. Through this temporary deprivation, they renew their awareness of and gratitude for everything Allah has provided in their lives by sharing the hunger and thirst of the needy as a reminder of the religious duty to help those less fortunate.
To know more about fasting in Ramadan, please listen to the following ad-free audio lectures:. Pilgrimage to the House of Allah, the Kabah — in Makkah, Saudi Arabia — is obligatory for every able Muslim whose health and finances permit once in a lifetime. Hajj is a physical and visual proof of the unity and equality in servitude of Allah. For all rites of pilgrimage manasik-e-Hajj and Umrah in one compact form, refer to the Pilgrim central concise and easy to use app.
According to the hadith mentioned in the start, iman , Islam and ihsan are the 3 dimensions of our deen religion. And whoever disbelieves in Allah , His angels , His books , His messengers , and the Last Day has certainly gone far astray. Allah is One God. He is self-sufficient. He has no father or mother and no son or daughter. He has no equal. Allah can not be compared to any of His creation. He is the God of all humankind, irrespective of tribe, race, or group of people.
But He sees and hears everything. Even the whispers of our heart. Here is a blog post on 99 Names of Allah to get started in shaa Allah.
Angels are the messengers of Allah, who are pure and spiritually obedient creatures. Following are the notes I took from all the lectures linked above. Nonetheless, I hope it helps. BaarakAllahu lakum! All of the messengers and prophets of Allah were mortal human beings who were endowed with Divine Revelations and appointed by Allah to teach humankind how to submit to His will and obey His laws for their success in this world and the Hereafter.
The SlideShare family just got bigger. Home Explore Login Signup. Successfully reported this slideshow. We use your LinkedIn profile and activity data to personalize ads and to show you more relevant ads.
You can change your ad preferences anytime. Next SlideShares. You are reading a preview. Create your free account to continue reading. Sign Up. Upcoming SlideShare. Islam For Children. Embed Size px. Start on.
0コメント