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”
ALLAH IS NOW AS HE EVER WAS
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)
BELIEF IN ALLAH'S ATTRIBUTES
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)
Face , Eyes ,Hand,Foot ,laughter & Soul Of Allah
There are two types of verses in Quran, Clear (makamaat) and Unclear (mutashabehaat).For example Allah is Rahmaan and Raheem (clear meaning) andAllah 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’
Might
"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’
Will
"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’
Love
"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’
Forgiveness
"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)
OTHER MATTERS OF CONSIDERATION
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)
Names Of Allah
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
geovisit();
