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O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another, by adopting unlawful means). Surely, Allaah is Most Merciful to you. [Suuratun-Nisaa' 4:29]

Table of Contents
TCRQ DEDICATION GENERAL INTRODUCTION INTRODUCTION TO LESSON 1 01 - HE IS ONE 02 - NOT ONE OUT OF THREE 03 - NOR ONE OUT OF TWO 04 - HE HAS NO CONSORT OR CHILDREN 05 - NO CHILDREN 06 - HE IS NOBODY'S SON 07 - HAS NO PARTNER 08 - THE FIRST, THE LAST 09 - THE FIRST AND THE LAST ARE HIS 10 - EVER LIVING/IMMORTAL/ETERNAL 11 - ALL WILL PERISH EXCEPT HIM 12 - HE WILL NOT DIE, EVER 13 - PRESENT EVERYWHERE (WITH HIS KNOWLEDGE) 14 - HIS NAMES ARE THE MOST EXCELLENT 15 - HE IS NEAR 16 - NEARER THAN THE JUGULAR VEIN (IN NECK) 17 - VISION CANNOT COMPREHEND HIM

18 - CONCLUSION 19 - GUIDE TO ARABIC TRANSLITERATION IN THIS BOOK 20 - BIBLIOGRAPHY

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TCRQ

Towards Comprehensive Reflection on the Qur'aan LESSON 1 Allaah His Introduction

Authored
(Compiled, Arranged and Edited) by: Abuu Abdus-Salaam Abdulwasiu Baruwa.

DEDICATION

Li Qawminy Yatafakkaruun. For People Who Reflect DEDICATED To: My Mother Zeenat Nike Agbaje Baruwa (Hafizahallaah) For Bringing Me Up in Life and for Her Usual Supports for Me in Trying to Follow the Sunnah of Our Prophet Muhammad (Sallallaahu Alayhi Wasallam). Oh Allaah! Increase Your Guidance, Forgiveness and Mercy on Abdulwasiu Baruwa's Mother, Aameen. Also To: Dr. Syed Muhammad Osama, M.D. For Authoring The Encyclopaedic Index of the Qur'aan Upon Which the Foundation of This Book Was Laid.

GENERAL INTRODUCTION

All the praises and thanks be to Almighty Allaah (Subhaanahu Wataaalaa) Who revealed the Qur'aan, the Lord of all that exist. May the Blessings and Peace of Allaah be upon the best of mankind, the most distinguished and foremost, the last and end of revelation receivers from Allaah amongst Allaah's created Prophets and Messengers, our Unlettered Prophet Muhammad (Sallallaahu Alayhi Wasallam), who was characterized by the morals that are mentioned in the Qur'aan; and also upon his households, his companions who taught the Qur'aan and upon the righteous followers of the Prophet's Companions. The Qur'aan is a Book of faith, signs, miracles, majesty, guidance, rulings, creed, behaviours, admonitions, recommendations, mercy, stories, beauty, wisdom, constitutions, lessons, good news, warnings, lectures, instructions, call to right course and conduct, and so on. Allaah revealed the Qur'aan to be the Seal of His Scriptures, a reference guide for mankind and jinn, and a book of constitutions for them in their everyday affairs. Unfortunately, in spite of the magnificence, blessings, greatness, majesty, and perfect rulings and commands of the Holy Qur'aan, people have turned away from the Qur'aan except for very few ones who are sincere to their Lord. Without centering our lives on the Qur'aan, we Muslims will never rediscover ourselves, never give meaning to our existence, never find dignity in this world. More importantly, we will never please our Creator and Lord - Allaah (Subhaanahu Wataaalaa). Without the Qur'aan, mankind, too, will continue to slide towards the abyss of total extinction.1 We need to devote ourselves to the Qur'aan by reading it with understanding for hours and hours in order to fulfil our desires to understand, absorb and live the Qur'aan. This is because our lives will remain meaningless and ruined unless they are guided by the Qur'aan, the Word of Allaah (Subhaanahu Wataaalaa). The Qur'aan, being the eternal guidance given by the Ever-living God, is as relevant for us, today, as it was fourteen centuries ago, and will remain so forever.2 We almost have a right, in some sense and measure, to receive Qur'aan blessings today as its first believers (the Prophet's Companions) did, provided of course that we come to share Qur'aan's harvest. Every Muslim has a duty to devote himself or herself to reading the Qur'aan, understanding it and taking it into the heart. We must abandon ourselves totally, in thoughts and deeds to whatever the Qur'aan has to offer us. Any pride, arrogance, sense of selfsufficiency, reservation, or ingenuity that can read in it what it does not mean, is fatal to Qur'aan understanding and would shut the door to Qur'aan blessings.3 Qur'aan is the miraculous speech of Allaah which was revealed through Angel Gabriel (Jibreel in Arabic) to the last and end of the Prophets and Messengers of Allaah - Prophet Muhammad (Sallallaahu Alayhi Wasallam). The Prophet Muhammad (Sallallaahu Alayhi Wasallam) heard the words directly from the Angel Gabriel and these words were memorized by Muhammad (Sallallaahu Alayhi Wasallam), and then recited to his companions, who then memorized and passed on these same words to their followers and this has continued to this very day.4 The compilation and arrangement of the revelation was done immediately after a verse or group of verses or a suurah (chapter of the Qur'aan) was revealed. These were penned down by several known scribes of the Qur'aan under the instructions of Prophet Muhammad (Sallallaahu Alayhi Wasallam) on divine inspiration from Allaah (Subhaanahu Wataaalaa). They were instructed to place it before or after a particular suurah or in between a suurah at a particular place. It is proved beyond doubt that the One Who revealed it was the One Who got it compiled in its present form, through him on whose heart it was revealed.5

The Qur'aan exists today in its entirety, exactly as it was at the time of Prophet Muhammad (Sallallaahu Alayhi Wasallam). It was written down in sheets as it was preserved in the memories of people. When the Qur'aan was revealed to Prophet Muhammad (Sallallaahu Alayhi Wasallam), Allaah (Subhaanahu Wataaalaa) took the responsibility of preserving it; not as the previous Scriptures.6 Allaah says: Verily, We, it is We Who have sent down the Dhikr (i.e. the Quraan) and surely, We will guard it (from corruption) [Suuratul Hijir 15:9] This Verse is a challenge to mankind and everyone is obliged to believe in the miracles of this Qurn. It is a clear fact that more than 1400 years have elapsed and not a single word of this Qurn has been changed, although the disbelievers tried their utmost to change it in every way, but they failed miserably in their efforts. As it is mentioned in this holy Verse: "We will guard it." By Allh! He has guarded it. On the contrary, all the other holy Books [the Taurt (Torah), the Injeel (Gospel).] have been corrupted in the form of additions or subtractions or alterations in the original text.7 There are lots of sciences associated with the Qur'aan which scholars have studied or got analyzed and composed numerous books about, such as the reasons of revelation, the connections between the Aayat, Tafseer, similarities, precise and allegorical Aayaat, Suurahs that were revealed in Makkah and those of Madeenah, weird words, rulings, recitations, Tajweed (Science of Qur'aan recitation), grammar and parsing, calligraphy, record, virtues, examples, stories, abrogating and abrogated texts; miraculousness with all its types and so on.8 One example of such great books on Qur'aanic sciences is the The Encyclopaedic Index of the Qur'aan by Dr. Syed Muhammad Osama, upon which this book (Towards Comprehensive Reflection on the Qur'aan) series are based. According to the words of Dr. Syed Muhammad Osama in his introduction to The Encyclopaedic Index of the Qur'aan when he said: Keeping in mind this limitation of an average reader, to understand the meaning of the Qur'aan, comparatively easily, it often occurred that if verses of this Great Book dealing with one subject were all put in one place in a particular sequence, this would make the understanding a lot easier. For example if all the verses about Jesus (Alayhis-Salaam) were arranged in one place, the reader would know what the Qur'aan says about him. Similarly, who is a believer (Mu'min) and what are his virtues according to the verses of the Qur'aan? How words like Al-Kitaab (The Book) or Al-Azeez (The Powerful) have been used, with what meaning and how many times. It always occurred to me that this way the understanding of the Qur'aan could be somewhat easier, at least, for the beginners. Based on these words of Dr. Syed Muhammad Osama, it thus occurred to me also, what if brief commentaries of each of these verses or their parts covering similar subjects as contained in The Encyclopaedic Index of the Qur'aan could be provided along with them? Allaah willing, it might greatly assist our Qur'aan understandings more. This made me felt a dire need for such a book which could provide brief commentaries of each of the Aayaat as contained in The Encyclopaedic Index of the Qur'aan. My desire to come up with such a book got increased, and thereby embark on my journey in making "Towards Comprehensive Reflection on the Qur'aan" series available, Inshaa Allaah, and I pray Allaah (Subhaanahu Wataaalaa) that it benefits us with essential information in making us close to the Qur'aan with correct understandings. This work is majorly for us laymen (neither majorly for the scholars nor the students of knowledge) who were trying to understand and live the Qur'aan correctly in our daily lives through pondering the verses of Allaah (Subhaanahu Wataaalaa), as Allaah (Subhaanahu Wataaalaa) says:

(This is) a Book (the Quraan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember. [Suuratu Saad 38:29] With this verse in mind, it is hoped that this book benefits us because it is not easy to reflect on the verses of the Qur'aan except after understanding them and some Aayaat (Verses) may not be easily understood except after having knowledge of their Tafaasir (commentaries). Allaah (Subhaanahu Wataaalaa) says: With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad - Sallallaahu Alayhi Wasallam) the Dhikr [reminder and the advice (i.e. the Quraan)], that you may explain clearly to men what is sent down to them, and that they may give thought. [Suuratun-Nahl 16:44] Scholars of Qur'aan commentaries have adopted a number of ways of giving the Tafseer (commentary) of the Qur'aan. These scholars established that truly, the best way to Qur'aan commentaries is to explain the Qur'aan by the Qur'aan itself because Qur'aan verses confirm and explain one another. Their second approach is to clarify it using the Sunnah which is the best clarification for the Qur'aan. The third approach is to explain the Qur'aan with the sayings of the Prophet's companions since they are the students of the Prophet (Sallallaahu Alayhi Wasallam) to whom the Qur'aan was revealed while he was amongst them. The fourth approach is to explain it using the sayings of the followers who came after the Prophet's companions as they are essentially the most well-informed with the sayings of the companions and were the very best generation after them. The Prophet (Sallallaahu Alayhi Wasallam) said: The best people are my generation, then the people who come after them, then the people who come after them. [Al-Bukhaaree and Muslim] Some commentators have included (in addition to the above four approaches) the correct and authentic sciences which they mastered in explaining the Qur'aan, and all of which are good.9 Trying to understand and reflect on the Glorious Qur'aan with these approaches and following the best of understandings is the solution to the many misconceptions, misquotes, misunderstandings and misrepresentations that are tossed around in the media, news and public discussions about Islaam and what it teaches.10 And whoever contradicts and opposes the Messenger (Muhammad - Sallallaahu Alayhi Wasallam) after the right path has been shown clearly to him, and follows other than the believers' way (the Prophet's Companions' and their true Followers' understandings). We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination! [Suuratun-Nisaa' 4:115] This is just a book of compilation, arrangement and editing from a number of scholarly sources. Actually, for brevity purpose in the commentaries, I have relied majorly on the abridge, English translation of the "Tafseer Al Qur'aan Al Azeem" of Ibn Katheer (Rahimahullaah) and the abridge, English translation of Tafheem Al-Qur'aan of Abuu A'laa Mawduudee (Rahimahullaah). Wherever further explanation is needed, I tried to consult other sources for further clarifications. In the main body of the book, I have used the Saheeh International's Translation of the Meanings of the Glorious Qur'aan (by Abul Qasim Publishing House - Riyaadh) while in the commentary part, I made use of the Translation of the Meanings of the Noble Quraan in the English Language by Dr. Muhammad Taqi-ud-Din Al-Hilaali, Ph.D.

and Dr. Muhammad Muhsin Khan, which is a kind of exegetic translation and/or The Holy Qur'aan, by the King Fahd Holy Qur'aan Printing Complex which is an updated version of the Abdullaah Y. Ali translation, revised and edited by a committee at The Presidency of Islamic Researches, IFTA, Call and Guidance, Madeenah, Saudi Arabia. It is not impossible that this work might contain some errors, as a result, I will be very grateful for any error being pointed out. This is because, for whatever I might have rendered correct in this book, then it is from Allaah, and whatever I might have rendered wrong, then it is from me and from the Shaytaan, and Allaah and His Messenger have nothing to do with it. I therefore request the reader to notify me if he or she comes across any mistake in this work or has any other constructive advice that he or she wishes to give for the betterment of the book. Comment may be e-mailed to me at tcrq4ummah@gmail.com or tcrq4ummah@islamicmuslimsproductsfinder.com. In the end, absolute perfection belongs only to Allaah. Oh Allaah! Forgive my errors and mistakes that might have occurred in this book. Oh Allaah! I beseech Your Help on my journey on this book. My Lord! Guide me and give me the knowledge and wisdom to understand the meanings of the verses of the Qur'aan. Oh Allaah! Accept this humble effort as an act of Ibaadah in the way of the Qur'aan from a man of weak soul, without enough knowledge, but seeking Your Face for Wisdom, Forgiveness, Mercy and Paradise. Verily, You are the Mighty, the Wise. Glorified be Allaah, and I praise Him. Glorified be You, Oh Allaah, and I praise You. I bear witness that none has the right to be worshipped except You, I seek Your forgiveness and turn to You in repentance. Abuu Abdus-Salaam,Abdulwaasi bin Abdur-Razzaaq Baruwa Safar, 1433 A.H - January, 2012 C.E --------------------------------1. Kuram Murad - Way To The Qur'aan. 2. Ibid. 3. Ibid. 4. qtafsir.com (Introduction) 5. Dr. Syed Muhammad Osama - The Encyclopeadix Index of Qur'aan. 6. Muhammad Khayr Ramadan Yusuf - The Clear Qur'anic Exegesis (Introduction) 7. The Noble Qur'aan - Muhsin Khan 8. Muhammad Khayr Ramadan Yusuf - The Clear Qur'anic Exegesis (Introduction) 9. Ibid. 10. qtafsir.com (Introduction)

INTRODUCTION TO LESSON 1

Bi 'idhnillaah (with Allaah's permission) the early lessons of this book will start with knowledge about Allaah (Subhaanahu Wataaalaa) . The name Allaah is the most beautiful of names, the truest combination of letters, and the most precious of words. Knowledge about Allaah is a must for everyone as Allaah commands: So know (O Muhammad - Sallallaahu Alayhi Wasallam) that, Laaa 'ilaaha 'illallaah (none has the right to be worshipped but Allaah)... [Suuratu Muhammad 47:19] It is highly essential to truly learn more about Allaah and act according to the correct knowledge about Him before a person could become good servant of Allaah and earns His Pleasure in this world and in the Hereafter. This lesson one (Allaah - His Introduction) therefore deals with the following subtopics: 01 - HE IS ONE 02 - NOT ONE OUT OF THREE 03 - NOR ONE OUT OF TWO 04 - HE HAS NO CONSORT OR CHILDREN 05 - NO CHILDREN 06 - HE IS NOBODY'S SON 07 - HAS NO PARTNER 08 - THE FIRST, THE LAST 09 - THE FIRST AND THE LAST ARE HIS 10 - EVER LIVING/IMMORTAL/ETERNAL 11 - ALL WILL PERISH EXCEPT HIM 12 - HE WILL NOT DIE, EVER 13 - PRESENT EVERYWHERE (WITH HIS KNOWLEDGE) 14 - HIS NAMES ARE THE MOST EXCELLENT 15 - HE IS NEAR 16 - NEARER THAN THE JUGULAR VEIN (IN NECK) 17 - VISION CANNOT COMPREHEND HIM

Each Aayah in the main body of this book was superscribed with number which when clicked takes the reader to the commentaries part for further brief explanations. It is hoped that the reader learns from this lesson and that Allaah help me to come up with lesson two as soon as possible, Bi 'idhnillaahi Taaalaa. Glorified be Allaah, and I praise Him. Glorified be You, Oh Allaah, and I praise You. I bear witness that none has the right to be worshipped except You, I seek Your forgiveness and turn to You in repentance. Abuu Abdus-Salaam,Abdulwaasi bin Abdur-Razzaaq Baruwa Safar, 1433 A.H - January, 2012 C.E

1 - HE IS ONE

[1] Arabic Text:

Transliteration:

...'Innamallaahu 'ilaahunw Waahid...

Interpretation of the Meaning: ...Indeed, Allaah is but one God1... [Suuratun-Nisaa' 4:171] [2] Arabic Text:

Transliteration:

Yaa Saahibayis-Sijni 'A-'arbaabum Mutafarriquuna khayrun 'amillaahul Waahidul Qahhaar.

Interpretation of the Meaning: O [my] two companions of prison, are separate lords better or Allaah , the One, the

Prevailing?2
[Suuratu Yuusuf 12:39] [3] Arabic Text:

Transliteration:

...Qulillaahu khaaliqu kulli shay-'inw-Wa Huwal Waahidul Qahhaar.

Interpretation of the Meaning: ...Say, Allaah is the Creator of all things, and He is the One, the Prevailing. 3 [Suuratur-Rad 13:16] [4] Arabic Text:

Transliteration:

...Wabarazuu lillaahil Waahidil Qahhaar.

Interpretation of the Meaning: ...and all creatures will come out before Allaah , the One, the Prevailing. 4 [Suuratu 'Ibraaheem 14:48] [5] Arabic Text:

Transliteration:

Waqaalallaahu laa tattakhidhuuu 'ilaahay-nith-nayn, 'Innamaa Huwa 'Ilaahunw Waahid...

Interpretation of the Meaning: And Allaah has said, Do not take for yourselves two deities. He is but one God5... [Suuratun-Nahl 16:51] [6] Arabic Text:

Transliteration:

...Wa 'idhaa dhakar-ta Rabbaka fil-Qur'aani wah-dahuu wallaw alaaa 'ad-baarihim nufuuraa.

Interpretation of the Meaning: ...And when you mention your Lord alone in the Qur'aan, they turn back in aversion. 6 [Suuratul 'Israa' 17:46] [7] Arabic Text:

Transliteration:

...Sub-haanahuu Huwallaahul Waahidul Qahhaar.

Interpretation of the Meaning: ...Exalted is He; He is Allaah, the One, the Prevailing. 7 [Suuratuz-Zumar 39:4] [8] Arabic Text:

Transliteration:

Wa 'idhaa dhukirallaahu wahda-hush-ma 'azzat quluubulladheena laa yu'-minuuna bil-'Aakhirah...

Interpretation of the Meaning: And when Allaah is mentioned alone, the hearts of those who do not believe in the Hereafter

shrink with aversion 8...

[Suuratuz-Zumar 39:45] [9] Arabic Text:

Transliteration:

Dhaalikumb Bi-'annahuuu 'idhaa duiyallaahu wah-dahuu kafar-tum...

Interpretation of the Meaning: [They will be told], That is because, when Allaah was called upon alone, you

disbelieved;9...
[Suuratu Ghaafir 40:12] [10] Arabic Text:

Transliteration:

...Limanil mulkul yawma lillaahil Waahidil Qahhaar.

Interpretation of the Meaning: ...To whom belongs [all] sovereignty this Day? To Allaah, the One, the Prevailing.10 [Suuratu Ghaafir 40:16] [11] Arabic Text:

Transliteration:

Falammaa ra'aw ba'-sanaa qaaluuu 'aamannaa billaahi wah-dah...

Interpretation of the Meaning: And when they saw Our punishment, they said, We believe in Allaah alone11... [Suuratu Ghaafir 40:84] [12] Arabic Text:

Transliteration:

...Wabadaa baynanaa wa baynakumul adaawatu wal-bagh-daaa-'u 'abadan hattaa tu'minuu billaahi wah-dah...

Interpretation of the Meaning: ... ...and there has appeared between us and you animosity and hatred forever until you

believe in Allaah alone 12...

[Suuratul Mumtahanah 60:4] [13] Arabic Text:

Transliteration:

Qul huwallaahu 'ahad.

Interpretation of the Meaning: Say, He is Allaah, [who is] One, 13 [Suuratul 'Ikhlaas 112:1]

Arabic Text:

Transliteration:

...'Innamallaahu 'ilaahunw Waahid...

1. ...For Allaah is (the only) One 'Ilaah (God)... [4:171] ... To Him belongs all that is in the heavens and all that is in the earth. And Allaah is All-Sufficient as a Disposer of affairs. [Suuratun-Nisaa' 4:171] He is the Originator of the heavens and the earth ... He created all things and He is the All-Knower of everything . Such is Allaah, your Lord! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things. [Suuratul 'An-aam 6:101-102] No son (or offspring or children) did Allaah beget, nor is there any 'ilaah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah above all that they attribute to Him! [Suuratul Mu'minuun 23:91] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Yaa Saahibayis-Sijni 'A-'arbaabum Mutafarriquuna khayrun 'amillaahul Waahidul Qahhaar.

2. O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? [12:39] You do not worship besides Him but only names which you have named (forged) - you and your fathers - for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him (i.e. His Monotheism); that is the (true) straight religion, but most men know not. [Suuratu Yuusuf 12:40]

These Aayaat are about Prophet Yuusuf (Joseph) (Alayhis-Salaam) when he went on calling his two prison companions to worship Allaah alone, without partners, and to reject whatever is being worshipped instead of Him like the idols, which were worshipped by the people of the two men, Yuusuf said, [Are many different lords (gods) better or Allaah, the One, the Irresistible?] to Whose grace and infinite kingdom everything and everyone has submitted in humiliation. Prophet Yuusuf (Alayhis-Salaam) explained to them next that it is because of their ignorance that they worship false deities and give them names, for these names were forged and are being transferred from one generation to the next generation. They have no proof or authority that supports this practice, hence his statement to them, [for which Allaah has sent down no authority] or proof and evidence. He then affirmed that the judgement, decision, will and kingdom are all for Allaah alone, and He has commanded all of His servants to worship none but Him. He said, [that is the straight religion] this, Tawheed of Allaah and directing all acts of worship at Him alone in sincerity, that I am calling you to is the right, straight religion that Allaah has ordained and for which He has revealed what He wills of proofs and evidences, [but most men know not], and this is why most of them are idolators, [Tafseer Ibn Katheer]

This also teaches the right procedure that should be followed in presenting the message. Prophet Joseph (Peace be upon him) does not present, at the very start, the details of the creed and regulations of the faith but the most fundamental thing that distinguishes a believer from a non-believer, that is, the distinction between Tawheed and shirk. Then he presents it in such a rational manner as cannot fail to convince any man of common sense. And his argument must have impressed deeply on the minds of the two slaves. Which is better, various gods or One Omnipotent Allaah? They knew it from their personal experience that it was much better to serve one master than a number of them. Therefore it was far better to serve the Lord of the universe than His servants. Moreover, he does not invite them directly to accept his faith and discard their own faith, but he very wisely draws their attention to this fact; This is Allaahs bounty upon us and upon all mankind that He has not made us the servants of any other than Himself, yet most of the people are not grateful to Him. Instead of serving Him alone, they invent gods for themselves and worship them. Then it is also noteworthy that his criterion of the faith of his addressees is based on wisdom and has no tinge of bitterness in it. He says: The gods whom you call, the god of wealth or the god of health or the god of prosperity or the god of rain etc. are mere names you have given them without any reality behind them. The real Owner of everything is the Supreme Allaah Whom you also acknowledge as the Creator and the Lord of the whole universe. He has sent no authority and given no sanction to anyone for Godhead and worship, but has reserved all the powers, all the rights and all the authorities for Himself, and commanded, Serve and worship none but Me. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

...Qulillaahu khaaliqu kulli shay-'inw-Wa Huwal Waahidul Qahhaar.

3. ...Say: Allaah is the Creator of all things; He is the One, the Irresistible. [13:16]

The Arabic word Qahhaar literally means The one who rules over all by virtue of His own power, and keeps all under His complete control. This fact that He is the One, the Prevailing follows naturally from the preceding fact that Allaah is the Creator of all things for this fact was also acknowledged by the mushriks and was never denied by them. This is so because the Creator of everything should logically be Unique, and every other thing or being must necessarily be His creation. Therefore nothing could be the equal of the Creator or partner in His Being, attributes, powers and rights. Likewise, the Creator must have complete power and control over His Creation. For, it can never be imagined that the Creator would create anything over which He has not full control. Therefore, the one who acknowledges Allaah to be the Creator must also acknowledge Him to be the Unique and the AllPowerful. After this, there remains no reason why one should worship anyone other than the Creator or invoke someone else for help in resolving his difficulties and fulfilling his needs. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

...Wabarazuu lillaahil Waahidil Qahhaar.

4. ...and they (all creatures) will appear before Allaah, the One, the Irresistible. [14:48]

[and they will appear before Allaah], describing when the creatures will be resurrected before Allaah from their graves, [the One, the Irresistible] Who has full power and control over all things and to Whom the necks and minds are subservient. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Waqaalallaahu laa tattakhidhuuu 'ilaahay-nith-nayn, 'Innamaa Huwa 'Ilaahunw Waahid...

5. And Allaah said (O mankind!): Take not 'ilaahain (two gods in worship, etc.). Verily, He (Allaah) is (the) only One 'Ilaah (God)... [16:51]

[Take not 'ilaahain (two gods in worship, etc.). Verily, He (Allaah) is (the) only One 'Ilaah (God)] 'Ilaah: He Who has all the right to be worshipped. Allaah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. [Tafseer Ibn Katheer]

Negation of two gods by itself negates the existence of more than two gods. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

...Wa 'idhaa dhakar-ta Rabbaka fil-Qur'aani wah-dahuu wallaw alaaa 'ad-baarihim nufuuraa.
6. ...And when you make mention of your Lord Alone [Laaa 'ilaaha 'illallaah (none has the right to be worshipped but Allaah) Islaamic Monotheism)] in the Qur'aan, they turn on their backs, fleeing in extreme dislike. [17:46]

[And when you make mention of your Lord Alone in the Qur'aan] means, when you declare Allaah to be One in your recitation, and say Laaa 'ilaaha 'illallaah, [they turn] means they turn away [on their backs, fleeing in extreme dislike]. As Allaah says: [And when Allaah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allaah).] [Suuratuz-Zumar 39:45] [And when you make mention of your Lord Alone in the Qur'aan]. Commenting on this Aayah, Qataadah said that when the Muslims said Laaa 'ilaaha 'illallaah, the idolators disliked this and found it intolerable. 'Iblees (Satan) and his troops hated it, but Allaah insisted on supporting it so that it would prevail over those who opposed it. Whoever uses it against his opponent will prevail, and whoever fights for it will be victorious. [Tafseer Ibn Katheer]

[they turn on their backs, fleeing in extreme dislike] That is, they do not like it at all that you should consider Allaah alone as your Lord and not mention the Lords they have set up. They seem to think it strange that one should go on praising Allaah and never mention the miracles of their elders and saints nor praise them for their favors. For, according to them, Allaah has delegated the powers of

His Godhead to their great ones. Therefore, they say: What a strange fellow he is! He believes that the knowledge of the unknown, and all the power and authority belong to One Allaah alone. Why does he not pay tribute to those who give us children, cure us of diseases, and help make our commerce flourish, in short, fulfill all our wishes and desires. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

...Sub-haanahuu Huwallaahul Waahidul Qahhaar.

7. ...But glory be to Him! (He is above such things). He is Allaah, the One, the Irresistible [39:4] Had Allaah willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created. But glory be to Him! (He is above such things). He is Allaah, the One, the Irresistible. [Suuratuz-Zumar 39:4]

[Had Allaah willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created] meaning, the matter would not have been as they claim. This is a conditional sentence which does not imply that this happened or that it is permitted; indeed, it is impossible. The aim is only to point out the ignorance of their claims. It is like the Aayaat: [Had We intended to take a pastime, We could surely have taken it from Us, if We were going to do (that).] [Suuratul 'Anbiyaa' 21:17] [Say: If the Most Gracious had a son, then I am the first of worshippers.] [Suuratuz-Zukhruf 43:81] All of these Aayaat are conditional, and it is permissible to form a conditional sentence referring to something that is impossible if it serves the purposes of the speaker. [But glory be to Him! He is Allaah, the One, the Irresistible] means, exalted and sanctified be He above the idea that He could have any offspring, for He is the One, the Only, the Unique, the Self-Sufficient Master to Whom everything is enslaved and is in need of. He is the One Who is independent of all else, Who has subjugated all things and they submit humbly to Him. Blessed and exalted be He far above what the wrongdoers and deniers say. [Tafseer Ibn Katheer]

[Had Allaah willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created] That is, it is just impossible that Allaah should have begotten a son. The only possibility is that Allaah should choose someone for Himself; and whomever He chooses will inevitably be from among the creatures, for everything in the world, apart from Allaah, is His creation. Now, evidently, however exalted and chosen a creature might be, it cannot have the position of the offspring. For between the Creator and the created there exists a great disparity of nature and essence and character, and parenthood necessarily demands that there should be the unity of nature and essence between a father and his offspring. Besides, one should also bear in mind the point that the words: If Allaah had intended to take a son, He could have chosen from what He created themselves give the meaning that Allaah has never intended so. Here the object is to impress that not to speak of taking a son, Allaah has never even intended so. [Tafheemul Qur'aan] [But glory be to Him! (He is above such things). He is Allaah, the One, the Irresistible] The following are the arguments by which the doctrine of parenthood has been refuted: First, that Allaah is free from every defect and fault and weakness. Obviously, children are needed by the one who is defective and weak. The one who is mortal and stands in need of them, so that his progeny should continue to live after him in the world. Likewise, he who adopts a son does so either because he feels the need of having an heir, being childless himself, or he adopts a son being overpowered by love of somebody. Attributing such human weaknesses to Allaah and forming religious creeds on their basis is nothing but ignorance and shortsightedness. The second argument is that Allaah in His essence and Being is unique. He is not a member of a species, whereas, evidently, offspring must necessarily belong to a species. Furthermore, there can be no concept of offspring without marriage, and marriage can take place only between homogeneous individuals. Therefore, the one who proposes offspring for the Unique and Matchless Being like Allaah, is ignorant and foolish. The third argument is that Allaah is Omnipotent, i.e. whatever is there in the world is subdued to Him and is held in His powerful grasp. No one in this Universe has any resemblance with Him in any way or degree on account of which it may be imagined that he has a relation with Allaah. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa 'idhaa dhukirallaahu wahda-hush-ma 'azzat quluubulladheena laa yu'-minuuna bil-'Aakhirah...

8. And when Allaah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allaah)... [39:45] ...and when those (whom they obey or worship) besides Him [like all false deities other than Allaah, - it may be a Messenger, an angel, a pious man, a jinni, or any other creature even idols, graves of religious people, saints, priests, monks and others] are mentioned, behold, they rejoice! [Suuratuz-Zumar 39:45]

[And when Allaah Alone is mentioned] means, when it is said there is no (true) God except Allaah Alone, [the hearts of those who believe not in the Hereafter are filled with disgust], Mujaahid said, Their hearts are filled with disgust means they recoil in horror. This is like the Aayah: [Truly, when it was said to them: Laaa 'ilaaha 'illallaah they puffed themselves up with pride] [Suuratus-Saaffaat 37:35] which means, they were too proud to follow it. Their hearts could not accept anything good, and whoever cannot accept good will accept evil. [Tafseer Ibn Katheer]

[And when Allaah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allaah)...]

...and when those (whom they obey or worship) besides Him [like all false deities other than Allaah, - it may be a Messenger, an angel, a pious man, a jinni, or any other creature even idols, graves of religious people, saints, priests, monks and others] are mentioned, behold, they rejoice! This evil is common to almost all polytheistic people of the world, and even some unfortunate Muslims also suffer from it. They profess with the tongue that they believe in Allaah, but when One Allaah alone is mentioned before them, their faces arc distorted, and they say: This man certainly does not believe in the saints and holy men, that is why he talks of Allaah and Allaah alone. And if others besides Allaah are mentioned, they are delighted, and their faces brighten up with joy. Their this attitude shows as to who is the actual object of their love and esteem. Allama Alusi, in his commentary Ruh al-Maani, has related his own experience here. He says: One day I saw that a man was invoking the help of a dead saint in his affliction. I said: O bondsman of Allaah, invoke Allaah, for He Himself says: If My servants ask you, O Prophet, concerning Me, tell them I am quite near to them. I hear and answer the prayer of the supplicant when he calls to Me, (Suuratul Baqarah, Aayah 186), Hearing this, the man became angry. The people told me afterwards that he said: This man is a denier of the saints... [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Dhaalikumb Bi-'annahuuu 'idhaa duiyallaahu wah-dahuu kafar-tum...

9. (It will be said): This is because, when Allaah Alone was invoked (in worship, etc.) you disbelieved (denied),... [40:12]

This will be given as a reason behind the response to the disbelievers in the Hell fire when they ask for a way to get out of the Hell. It would be made known to them that there is no way for them to go back to the world as their nature will not accept the Truth and be governed by it; they would reject and ignore the Truth. Allaah says: [(It will be said): This is because, when Allaah Alone was invoked (in worship), you disbelieved; but when partners were joined to Him, you believed!] meaning, 'if you were to go back, this is how you would be.' This is like the Aayah: [But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars] [Suuratul 'An-aam 6:28] [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

...Limanil mulkul yawma lillaahil Waahidil Qahhaar.

10. ...Whose is the kingdom this Day? (Allaah Himself will reply to His Question): It is Allaah's, the One, the Irresistible! [40:16]

[Whose is the kingdom this Day? It is Allaah's, the One, the Irresistible!] An Hadeeth of Ibn Umar, may Allaah be pleased with him, made it known that on the Day of Resurrection, Allaah will roll up the heavens and the earth in His Hand and will say: I am the King, I am the Compeller, I am the Proud, where are the kings of the earth? Where are the tyrants? Where are the proud? In the Hadeeth about the Trumpet, it says that Allaah will take the souls of all of His creatures, and there will be none left but Him Alone, with no partner or associate. Then He will say, "Whose is the kingdom today'' three times, and He will answer Himself by saying, It is Allaah's, the One, the Irresistible! meaning, He is the Only One Who has subjugated all things. [Tafseer Ibn Katheer]

[Whose is the kingdom this Day? It is Allaah's, the One, the Irresistible!] That is, though in the world many vain and selfconceited people publicly proclaimed to be the kings and sovereigns, whose, in fact, is the Kingdom today? Who is the Owner of the powers and authority and Whose is the command? If a person hears these words in his right senses, he will be filled with terror, no matter how mighty a king or dictator he might be posing himself to be, and will immediately come to his senses. Here the mention of an historical event will not be out of place. When the Samanid ruler, Nasr bin Ahmad (301-331 A.H.), entered Nishapur, he held a court and after ascending the throne desired that the proceedings be started with recitation from the Qur'aan. At this an elderly pious man came forward and recited this very section of this Suurah. When he came to this verse, Nasr was struck with awe; he descended the throne trembling, took off the crown and fell down in prostration, saying: O my Lord, Kingdom is Thine, not mine!

[Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]

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Arabic Text:

Transliteration:

Falammaa ra'aw ba'-sanaa qaaluuu 'aamannaa billaahi wah-dah...

11. So when they saw Our punishment, they said: We believe in Allaah Alone... [40:84] ......and reject (all) that we used to associate with Him as (His) partners. [Suuratu Ghaafir 40:84]

Allaah tells us about the nations who rejected their Messengers in ancient times. He mentioned the severe punishment they suffered despite their great strength, He mentioned the traces which they left behind in the earth and the great wealth they amassed. None of that availed them anything and could not prevent the punishment of Allaah at all. That is because when the Messengers came to them with clear signs and decisive evidence, they did not pay any attention to them. Instead, they were content with the knowledge with them, or so they claimed, and they said that they did not need what the Messengers brought them. Mujaahid said, "They said, we know better than them, we will not be resurrected and we will not be punished.'' AsSuddi said, "In their ignorance, they rejoiced in what they had of (worldly) knowledge. So Allaah sent upon them a punishment which they could not escape or resist.'' [So when they saw Our punishment] means, when they saw with their own eyes the punishment which came upon them, they said, [We believe in Allaah Alone and reject (all) that we used to associate with Him as (His) partners] means, they affirmed that Allaah is One and denied the false gods, but this was at the time when excuses were to no avail. This is like what Firawn said as he was drowning: [I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims] [Suuratu Yuunus 10:90] But Allaah said:

[Now (you believe) while you refused to believe before and you were one of the the corrupters.] [Suuratu Yuunus 10:91] meaning, Allaah did not accept this from him, because He had answered the prayer of His Prophet Muusaa (Alayhis-Salaam), when he said, [And harden their hearts, so that they will not believe until they see the painful torment] [Suuratu Yuunus 10:88] Allaah says here: [Then their Faith could not avail them when they saw Our punishment. (Like) this has been the way of Allaah in dealing with His servants.] [Suuratu Ghaafir 40:85] means, this is the ruling of Allaah concerning all those who repent only when they actually see the punishment: He does not accept that from them. It says in the Hadeeth: Allaah will accept the repentance of His servant so long as the death rattle is not sounding in his throat. Once the death rattle is sounding and the soul has reached the throat, and the dying person actually sees the angel (of death), then he can no longer repent. Allaah says: [And there the disbelievers lost utterly] [Suuratu Ghaafir 40:85] [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

...Wabadaa baynanaa wa baynakumul adaawatu wal-bagh-daaa-'u 'abadan hattaa tu'minuu billaahi wah-dah...
12. ......and there has started between us and you, hostility and hatred for ever, until you believe in Allaah Alone... [60:4] Indeed there has been an excellent example for you in 'Ibraaheem (Abraham) and those with him, when they said to their people: Verily, we are free from you and whatever you worship besides Allaah: we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allaah Alone... [Suuratul Mumtahanah 60:4] Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion... Verily, Allaah loves those who deal with equity. It is only as regards those who fought against you on account of religion,..., that Allaah forbids you to befriend them. And whosoever will befriend them, then such are the Zaalimuun (wrong-doers - those who disobey Allaah). [Suuratul Mumtahanah 60:8-9]

Allaah the Exalted says to His faithful servants, whom He commanded to disown the disbelievers (who practice oppressions as enemies towards belief in Allaah Alone), to be enemies with them, and to distant themselves and separate from them: [Indeed there has been an excellent example for you in 'Ibraaheem and those with him] meaning, his followers who believed in him, [when they said to their people: Verily we are free from you...] meaning, 'we disown you,' [and whatever you worship besides Allaah: we rejected you,] meaning, 'we disbelieve in your religion and way,' [and there has started between us and you, hostility and hatred forever] meaning, 'Animosity and enmity have appeared between us and you from now (because of your oppressions as enemies towards belief in Allaah Alone) and as long as you remain on your disbelief; we will always disown you and hate you,'

[until you believe in Allaah alone,] meaning, 'unless, and until, you worship Allaah alone without partners and disbelieve in the idols and rivals that you worship besides Him.' [Tafseer Ibn Katheer]

[Indeed there has been an excellent example for you in 'Ibraaheem (Abraham) and those with him] Abraham was tender-hearted, and loyal to his father and his people. He warned them against idolatry and sin, and prayed for his father, but when his father and his people became open enemies of Allaah, Abraham entirely dissociated himself from them, and left his home, his father, his people, and his country. Those with him were his believing wife and nephew Lut and any other Believers that went into exile with him. [when they said to their people: Verily we are free from you and whatever you worship besides Allaah: we rejected you, and there has started between us and you, (spiritual) hostility and (spiritual) hatred forever] The enemies of Allaah are enemies of the righteous, and they hate the righteous. Therefore the righteous must cut themselves off eternally from them, unless they repent and come back to Allaah. In that case they receive Allaah's mercy and are entitled to all the rights of love and brotherhood. This shows that our detestation is for evil, not for men as such so long as there is a chance for repentance. But we must give no chance to Evil for working evil on our Brotherhood at any time. [Yusuf Ali] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Qul huwallaahu 'ahad.

13. Say (O Muhammad - Sallallaahu Alayhi Wasallam): He is Allaah, (the) One. [112:1]

Imaam Ahmad recorded from Ubayy bin Kab that the idolators said to the Prophet (Sallallaahu Alayhi Wasallam), O Muhammad! Tell us the lineage of your Lord. So Allaah revealed [Say: He is Allaah, (the) One...] [Tafseer Ibn Katheer]

[Say (O Muhammad - (Sallallaahu Alayhi Wasallam): He is Allaah, (the) One...] The first addressee of this command is the Prophet (Sallallaahu Alayhi Wasallam) himself for it was he who was asked: Who is your Lord and what is He like. Again it was he who was commanded to answer the question in the following words. But after him every believer is its addressee. He too should say what the Prophet (Sallallaahu Alayhi Wasallam) had been commanded to say. That is, my Lord to Whom you want to be introduced is none but Allaah. This is the first answer to the questions, and it means: I have not introduced a new lord who I want you to worship beside all other gods, but it is the same Being you know by the name of Allaah. Allaah was not an unfamiliar word for the Arabs. They had been using this very word for the Creator of the universe since the earliest times, and they did not apply this word to any of their other gods. For the other gods they used the word 'ilaah. Then their beliefs about Allaah had become fully manifest at the time Abraha invaded Makkah. At that time there existed 360 idols of gods ('ilaahs) in and around the Kabah, but the polytheists forsaking all of them had invoked only Allaah for protection. In other words, they knew in their hearts that no 'ilaah could help them on that critical occasion except Allaah. The Kabah was also called BaitAllaah by them and not Baitilaahs after their self-made gods. At many places in the Qur'aan the polytheistic Arabian belief about Allaah has been expressed, thus: In Suuratuz-Zukhruf [43], it has been said: If you ask them who created them, they will surely say, Allaah. [verse

87]. In Suuratul `Ankabuut [29]: If you ask them, who has created the earth and the heavens and who has subjected the moon and the sun. They will surely say: Allaah. And if you ask them, who sent down rainwater from the sky and thereby raised the dead earth back to life. They will surely say: Allaah. [verses 61-63]. In Suuratul Mu'minuun [23]: Say to them, tell me, if you know, whose is the earth and all who dwell in it. They will say, Allaahs. Say to them: To whom do the seven heavens and the Glorious Throne belong. They will say: To Allaah. Say to them: Tell me, if you know, whose is the sovereignty over everything. And who is that Being who gives protection while none else can give protection against Him. They will surely reply: This power belongs to Allaah. [verses 84-89]. In Suuratu Yuunus [10]: Ask them: Who provides for you from the heavens and the earth. Who has power over the faculties of hearing and sight. Who brings forth the living from the dead and the dead from the living. Who directs the system of the universe. They will surely reply: Allaah. [verse 31]. Again in Suuratu Yuunus [10] at another place: When you set sails in ships, rejoicing over a fair breeze, then all of a sudden a strong wind begins to rage against the passengers and waves begin to surge upon them from every side and they realize that they have been encircled by the tempest. At that time they pray to Allaah with sincere faith, saying: If you deliver us from this peril, we will become Your grateful servants. But when He delivers them, the same people begin to rebel on the earth against the truth. [verses 22-23]. The same thing has been reiterated in Suuratul 'Israa' [17], thus: When a misfortune befalls you on the sea, all of those whom you invoke for help fail you but He (is there to help you), yet when He brings you safe to land, you turn away from Him. [verse 67]. Keeping these verses in view, let us consider that when the people asked: Who is your Lord and what is He like to Whom service and worship you call us. The answer given was Huwa Allaah: He is Allaah. This answer by itself gives the meaning: My Lord is He whom you yourself acknowledge as your own as well as the whole worlds Creator, its Master, Sustainer and Administrator, and He whom you invoke for help at critical times beside all other deities, and I invite you to His service alone. This answer comprehends all the perfect and excellent attributes of Allaah. Therefore, it is not at all conceivable that the Creator of the universe, its Administrator and Disposer of its affairs, Sustainer of all the creatures living in it, and the Helper of the servants in times of hardship, would not be living, hearing and seeing, that He would not be an All-Powerful, All-Knowing, All- Wise, All-Merciful and AllKind Sovereign. The scholars have explained the sentence Huwa-Allaahu Ahad syntactically, but in our opinion its explanation which perfectly corresponds to the context is that Huwa is the subject and Allaahu its predicate, and Ahad-un its second predicate. According to this parsing the sentence means: He (about Whom you are questioning me) is Allaah, is One and only one. Another meaning can also be, and according to language rules it is not wrong either: He is Allaah, the One. Here, the first thing to be understood is the unusual use of Ahad in this sentence. Usually this word is either used in the possessive case as yaum ul-Ahad (first day of the week), or to indicate total negative as Maa jaa 'anee Ahad-un (No one has come to me), or in common questions like Hal indaka ahadun (Is there anyone with you), or in conditional clauses like Injaa 'aka Ahad-un (If someone comes to you), or in counting as Ahad, ithnaan, Ahada 'ashar (one, two, eleven). Apart from these uses, there is no precedent in the pre-Qur'aanic Arabic that the mere word Ahad might have been used as an adjective for a person or thing. After the revelation of the Qur'aan this word has been used only for the Being of Allaah, and for no one else. This extraordinary use by itself shows that being single, unique and matchless is a fundamental attribute of Allaah; no one else in the world is qualified with this quality: He is One, He has no equal. Then, keeping in view the questions that the polytheists and the followers of earlier scriptures asked the Prophet

(Sallallaahu Alayhi Wasallam) about his Lord, let us see how they were answered with Ahad-un after HuwaAllaah. First, it means: He alone is the Sustainer: no one else has any share or part in providence and since He alone can be the 'ilaah (Deity) Who is Master and Sustainer, therefore, no one else is His associate in Divinity either. Secondly, it also means He alone is the Creator of the universe: no one else is His associate in this work of creation. He alone is the Master of the universe, the Disposer and Administrator of its system, the Sustainer of His creatures, Helper and Rescuer in times of hardship; no one else has any share or part whatever in the works of Godhead, which as you yourselves acknowledge, are works of Allaah. Thirdly, since they had also asked the questions: Of what is your Lord made? What is His ancestry? What is his sex? From whom has He inherited the world and who will inherit it after Him? All these questions have been answered with one word Ahad for Allaah. It means: (1) He alone has been, and will be, God forever; neither was there a God before Him, nor will there be any after Him. (2) There is no race of gods to which He may belong as a member: He is God, One and Single, and none is homogeneous with Him. (3) His being is not merely One (waahid but Ahad, in which there is no tinge of plurality in any way: He is not a compound being, which may be analyzable or divisible, which may have a form and shape, which may be residing somewhere, or may contain or include something, which may have a color, which may have some limbs, which may have a direction, and which may be variable or changeable in any way. Free from every kind of plurality, He alone is a Being who is Ahad in every aspect. (Here, one should fully understand that the word waahid is used in Arabic just like the word one in English. A collection consisting of great pluralities is collectively called waahid or one, as one man, one nation, one country, one world, even one universe, and every separate part of a collection is also called one. But the word Ahad is not used for anyone except Allaah. That is why wherever in the Qur'aan the word waahid has been used for Allaah, He has been called 'ilaahunw Waahid (one Deity), or Allaahul Waahidul Qahhaar (One Allaah Who is Omnipotent), and nowhere just waahid, for this word is also used for the things which contain pluralities of different kinds in their being. On the contrary, for Allaah and only for Allaah the word Ahad has been used absolutely, for He alone is the Being Who exists without any plurality in any way, Whose Oneness is perfect in every way. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

2 - NOT ONE OUT OF THREE

[1] Arabic Text:

Transliteration:

Laqad kafaralladheena qaaluuu 'innallaaha thaalithu thalaathah, wa maa min 'ilaahin 'illaaa 'ilaahunw Waahid...
Interpretation of the Meaning: They have certainly disbelieved who say, Allaah is the third of three. And there is no god

except one God14...

[Suuratul Maa-'idah 5:73]

Arabic Text:

Transliteration:

Laqad kafaralladheena qaaluuu 'innallaaha thaalithu thalaathah, wa maa min 'ilaahin 'illaaa 'ilaahunw Waahid...
14. Surely, disbelievers are those who said: Allaah is the third of the three (in a Trinity). But there is no 'Ilaah (god) (none who has the right to be worshipped) but One 'Ilaah (God Allaah)... [5:73]

[Surely, disbelievers are those who said: Allaah is the third of three.] Mujaahid and several others said that this Aayah was revealed about the Christians in particular. As-Suddi and others said that this Aayah was revealed about taking Eesaa and his mother as gods besides Allaah, thus making Allaah the third in a trinity. As-Suddi said, This is similar to Allaah's statement towards the end of the Suurah, [And (remember) when Allaah will say (on the Day of Resurrection): O Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allaah?' He will say, Glory be to You!...] [Suuratul Maa-'idah 5:116] Allaah replied, [But there is no god but One God.] meaning there are not many worthy of worship but there is only One God without partners, and He is the Lord of all creation and all that exists. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

3 - NOR ONE OUT OF TWO

[1] Arabic Text:

Transliteration:

Wa qaalallaahu laa tattakhidhuuu 'ilaahay-nith-nayn, 'Innamaa huwa 'Ilaahunw Waahid, Fa'iyyaaya farhabuun.
Interpretation of the Meaning: And Allaah has said, Do not take for yourselves two deities. He is but one God, so fear

only Me. 15
[Suuratun-Nahl 16:51]

Arabic Text:

Transliteration:

Wa qaalallaahu laa tattakhidhuuu 'ilaahay-nith-nayn, 'Innamaa huwa 'Ilaahunw Waahid, Fa'iyyaaya farhabuun.
15. And Allaah said (O mankind!): Take not 'ilaahain (two gods in worship, etc.). Verily, He (Allaah) is (the) only One 'Ilaah (God). Then, fear Me (Allaah - Jalla Jalaalah) much [and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allaah has forbidden and do all that Allaah has ordained and worship none but Allaah] [16:51]

Negation of two gods by itself negates the existence of more than two gods. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

4 - HE HAS NO CONSORT OR CHILDREN

[1] Arabic Text:

Transliteration:

...'Annaa yakuunu lahuu waladunw-Wa lam takul-Lahuu saahibah...

Interpretation of the Meaning: ...How could He have a son when He does not have a companion 16... [Suuratul 'An-aam 6:101] [2] Arabic Text:

Transliteration:

Wa 'annahuu taaalaa jaddu Rabbinaa mattakhadha Saahibatanw-Wa laa waladaa.

Interpretation of the Meaning: And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a

son 17
[Suuratul Jinn 72:3]

Arabic Text:

Transliteration:

...'Annaa yakuunu lahuu waladunw-Wa lam takul-Lahuu saahibah...

16. ...How can He have a child when He has no wife?... [6:101] He is the Badee (Originator) of the heavens and the earth. How can He have a child when He has no wife? He created all things and He is the All-Knower of everything. [Suuratul 'An-aam 6:101]

[He is the Badee of the heavens and the earth.] meaning He originated, created, invented and brought them into existence without precedence, as Mujaahid and As-Suddi said. This is why the word for innovation - Bidah comes from it, because it is something that did not have a precedence. [How can He have a child when He has no wife?] for the child is the offspring of two compatible spouses. Allaah does not have an equal, none of His creatures are similar to Him, for He alone created the entire creation. Allaah says; [And they say: The Most Beneficent (Allaah) has begotten a son. Indeed you have brought forth (said) a terrible evil thing.] [Suuratu Maryam 19:88-89] [He created all things and He is the All-Knower of everything.] He has created everything and He is AllKnower of all things. How can He have a wife from His creation who is suitable for His majesty, when there is none like Him? How can He have a child then? Verily, Allaah is Glorified above having a son. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa 'annahuu taaalaa jaddu Rabbinaa mattakhadha Saahibatanw-Wa laa waladaa.

17. And He, exalted be the Majesty of our Lord, has taken neither a wife nor a son (or offspring or children) [72:3]

Allaah commands His Messenger to inform people that a group of Jinn listened to the Qur'aan, believed in it, affirmed its truthfulness and adhered to it. Allaah mentions the sayings of the Jinns when they said: [And He, exalted be the Jadd of our Lord, has taken neither a wife nor a son.] [And He, exalted be the Jadd of our Lord,] Aliyy bin Abee Talhah reported from 'Ibn Abbaas that he said concerning Allaah's statement, [the Jadd of our Lord] This means, His actions, His commands and His power. Ad-Dahhak reported from Ibn Abbaas that he said, Allaah's Jadd is His blessings, His power and His favor upon His creation. It has been reported from Mujaahid and Ikrimah that they said, It (Jadd) is the magnificence of our Lord. Qataadah said, Exalted is His magnificence, His greatness and His command. As-Suddi said, Exalted is the command of our Lord. It has been reported from Abuu Ad-Dardaa', Mujaahid and Ibn Jurayj that they said, Exalted is His remembrance (Dhikr). [He has taken neither a wife nor a son.] meaning, far exalted is He above taking a mate and having children. This means that when the jinns accepted Islaam and believed in the Qur'aan, they professed Allaah's magnificence above having taken a spouse and a child (or a son). [Tafseer Ibn Katheer]

[He has taken neither a wife nor a son.] From this we know two things: (1) That these jinn were either from among the Christian jinn, or they were followers of a different religion in which Allaah was regarded as having children and families. (2) That at that time the Prophet (Sallallaahu Alayhi Wasallam) was reciting some such part of the Qur'aan hearing which they realized the error of their creed and knew that it was sheer ignorance and impudence to ascribe wife and children to the High and Exalted Being of Allaah. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

5 - NO CHILDREN

[1] Arabic Text:

Transliteration:

...Wa qaaluttakhadhallaahu waladan subhaanah...

Interpretation of the Meaning: They say, Allaah has taken a son. Exalted is He! 18... [Suuratul Baqarah 2:116] [2] Arabic Text:

Transliteration:

Wa qaalatil yahuudu uzayrunub-nullaahi wa qaalatin-Nasaaral-maseehub-nullaah, Dhaalika qawluhumb-Bi 'afwaahihim...

Interpretation of the Meaning: The Jews say, Ezra is the son of Allaah; and the Christians say, The Messiah is the son

of Allaah. That is their statement from their mouths; 19...

[Suuratut-Tawbah 9:30] [3] Arabic Text:

Transliteration:

Qaaluttakhadhallaahu waladan Subhaanah, Huwal-Ghaniyy...

Interpretation of the Meaning: They have said, Allaah has taken a son. Exalted is He; He is the [one] Free of need20... [Suuratu Yuunus 10:68] [4] Arabic Text:

Transliteration:

Wa yajaluuna lillaahil banaati subhaanah...

Interpretation of the Meaning: And they attribute to Allaah daughters - exalted is He 21... [Suuratun-Nahl 16:57] [5] Arabic Text:

Transliteration:

Waqulil hamdu lillaahil-Ladhee lam yattakhidh waladaa...

Interpretation of the Meaning: And say, Praise to Allaah, who has not taken a son22... [Suuratul 'Israa' 17:111] [6] Arabic Text:

Transliteration:

Wa yun dhiral-Ladheena qaaluttakhadhallaahu waladaa. Maa lahumb-Bihee min ilminwWa laa li 'aabaaa 'ihim, kaburat kalimatan takhruju min 'afwaahihim, 'iny-Yaquuluuna

'illaa kadhibaa.
Interpretation of the Meaning: And to warn those who say, Allaah has taken a son. They have no knowledge of it, nor

had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.23
[Suuratul Kahf 18:4-5] [7] Arabic Text:

Transliteration:

Maa kaana lillaahi 'ay-Yattakhidha minw-Waladin Sub-haanah...

Interpretation of the Meaning: It is not [befitting] for Allaah to take a son; exalted is He! 24... [Suuratu Maryam 19:35] [8] Arabic Text:

Transliteration:

Wa qaaluttakhadhar-Rahmaanu waladaa. Laqad ji'tum Shay-'an 'iddaa.

Interpretation of the Meaning: And they say, The Most Merciful has taken [for Himself] a son. You have done an

atrocious thing.25
[Suuratu Maryam 19:88-89] [9] Arabic Text:

Transliteration:

'An daaw lir-Rahmaani waladaa. Wa maa yanmbaghee lir-Rahmaani 'ay-Yattakhidha waladaa.

Interpretation of the Meaning: That they attribute to the Most Merciful a son. And it is not appropriate for the Most

Merciful that He should take a son. 26

[Suuratu Maryam 19:91-92] [10] Arabic Text:

Transliteration:

Wa qaaluttakhadhar-Rahmaanu waladan subhaanah...

Interpretation of the Meaning: And they say, The Most Merciful has taken a son. Exalted is He! 27... [Suuratul 'Anbiyaa' 21:26] [11] Arabic Text:

Transliteration:

Mattakhadhallaahu minw-Walad...
Interpretation of the Meaning: Allaah has not taken any son, 28... [Suuratul Mu'minuun 23:91] [12] Arabic Text:

Transliteration:

Al-Ladhee lahuu mulkus-Samaawaati wal 'ardi wa lam yattakhidh waladaa...

Interpretation of the Meaning: He to whom belongs the dominion of the heavens and the earth and who has not taken a son

29...

[Suuratul Furqaan 25:2] [13] Arabic Text:

Transliteration:

Lam yalid wa lam yuulad.

Interpretation of the Meaning: He neither begets nor is born,30 [Suuratul 'Ikhlaas 112:3]

Arabic Text:

Transliteration:

...Wa qaaluttakhadhallaahu waladan subhaanah...

18. And they (Jews, Christians and pagans) say: Allaah has begotten a son (children or offspring). Glory be to Him (Exalted be He above all that they associate with Him)... [2:116] ... Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him. [Suuratul Baqarah 2:116]

This Aayah refutes the Christians and their like among the Jews and the Arab idolators, who claimed that the angels are Allaah's daughters. Allaah refuted all of them in their claim that He had begotten a son. Allaah says, [Glory is to Him.] meaning, He is holier and more perfect than such claim; [Nay, to Him belongs all that is in the heavens and on earth,] meaning, the truth is not as the disbelievers claimed, rather, Allaah's is the kingdom of the heavens and earth and whatever and whoever is in, on and between them. Allaah is the Supreme Authority in the heavens and earth, and He is the Creator, Provider and Sustainer Who decides all the affairs of the creation as He wills. All creatures are Allaah's servants and are owned by Him. Therefore, how could one of them be His son? The son of any being is born out of two comparable beings. Allaah has no equal or rival sharing His grace and greatness, so how can He have a son when He has no wife? Allaah says, [He is the Originator of the heavens and the earth. How can He have a child when He has no wife? He created all things and He is the Knower of everything] [Suuratul 'An-aam 6:101] [And they say: The Most Gracious (Allaah) has begotten a son (offspring or children). Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son (or offspring or children) to the Most Gracious (Allaah). But it is not suitable for (the majesty of) the Most Gracious (Allaah) that He should beget a son (or offspring or children). There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)]

[Suuratu Maryam 19:88-95] and, [Say: He is Allaah (the) One, Allaah the Samad (the Self- Sufficent, upon whom all depend), He begets not, nor was He begotten, and there is none co-equal or comparable to Him.] [Suuratul 'Ikhlaas 112:1-4] In these Aayaat, Allaah stated that He is the Supreme Master Whom there is no equal or rival, everything and everyone was created by Him, so how can He have a son from among them? In the Tafseer of this Aayah [2:116], Al-Bukhaaree recorded that Ibn Abbaas said that the Prophet (Sallallaahu Alayhi Wasallam) said, Allaah said, 'The son of Adam has denied Me, and that is not his right. He has insulted Me, and that is not his right. As for the denial of Me, he claimed that I am unable to bring him back as he used to be (resurrect him). As for his insulting Me, he claimed that I have a son. All praise is due to Me, it is unbefitting that I should have a wife or a son.' [Al-Bukhaaree] It is recorded in the Two Saheehs that Allaah's Messenger (Sallallaahu Alayhi Wasallam) said: No one is more patient when hearing an insult than Allaah. They attribute a son to Him, yet He still gives them sustenance and health. ... [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa qaalatil yahuudu uzayrunub-nullaahi wa qaalatin-Nasaaral-maseehub-nullaah, Dhaalika qawluhumb-Bi 'afwaahihim...

19. And the Jews say: Uzair (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths,... [9:30] ...resembling the saying of those who disbelieved aforetime. Allaahs Curse be on them, how they are deluded away from the truth! [Suuratut-Tawbah 9:30]

Allaah the Exalted encourages the believers to strive (guide people) against the wrong believes of the polytheists, disbelieving Jews and Christians, who uttered this terrible statement and utter lies against Allaah, the Exalted. As for the Jews, they claimed that Uzayr was the son of God, Allaah is free of what they attribute to Him. As for the misguidance of Christians over Eesaa, it is obvious. This is why Allaah declared both groups to be liars, [That is their saying with their mouths], but they have no proof that supports their claim, other than lies and fabrications. [Tafseer Ibn Katheer]

Uzair (Ezra) lived during the period around 450 B.C. The Jews regarded him with great reverence as the revivalist of their Scriptures which had been lost during their captivity in Babylon after the death of Prophet Solomon (Alayhis-Salaam). So much so that they had lost all the knowledge of their law, their traditions and of Hebrew, their national language. Then it was Ezra who re-wrote the Old Testament and revived the law. That is why they used very exaggerated language in his reverence which misled some of the Jewish sects to make him the son of

God. The Qur'aan, however, does not assert that all the Jews were unanimous in declaring Ezra as the son of God. What it intends to say is that the perversion in the articles of faith of the Jews concerning Allaah had degenerated to such an extent that there were some amongst them who considered Ezra as the son of God. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Qaaluttakhadhallaahu waladan Subhaanah, Huwal-Ghaniyy...

20. They (Jews, Christians and pagans) say: Allaah has begotten a son (children). Glory is to Him! He is Rich (Free of all needs)... [10:68]

Allaah criticizes those who claim that He has,[...begotten a son.] [Glory is to Him! He is Rich (Free of all needs).] He is Greater than that and above it. He is Self-Sufficient, free of want or need of anything. Everything else is in desperate need of Him, [Tafseer Ibn Katheer]

[They say: Allaah has taken (or begotten) a son.] In the preceding passage people were taken to task for founding false religions on mere surmise and guesswork. In this passage the Christians and others, who believe that God has begotten a son, have been taken to task for this blasphemy which has no authority other than mere presumption. [Glory is to Him!] The Arabic phrase Subhaanallaah is used to express astonishment at something apparently inexplicable. But its literal meaning is, Allaah is All-Pure, and is absolutely free from any defect, blemish and flaw. Here it implies both these things. It expresses astonishment at their blasphemy that Allaah has taken a son to Himself, and also refutes it, saying, Allaah, being perfect in every way, does not stand in need of a son. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa yajaluuna lillaahil banaati subhaanah...

21. And they assign daughters unto Allaah! - Glorified (and Exalted) is He above all that they associate with Him!... [16:57]

Allaah tells us about some of the heinous deeds of those who used to perform baseless worship of other gods besides Him, such as idols and statues, with no grounds for doing so. They gave their idols a share of that which Allaah had provided for them, [They say: This is for Allaah, according to their claim, and this is for our partners. But the share of their partners is not directed to Allaah, while the share of Allaah is directed to their partners! How evil is that with which they judge] [Suuratul 'An-aam 6:136] That is they assigned a share for their idols as well as Allaah, but they gave preference to their gods over Him, so Allaah swore by His Almighty Self to question them about these lies and fabrications. He will most certainly call them to account for it and give them the unrelenting punishment in the fire of Hell. So He says, [By Allaah, you shall certainly be questioned about (all) that you used to fabricate.] [Suuratun-Nahl 16:56] Then Allaah tells us how they used to regard the angels, who are servants of the Most Merciful, as being female, and that they considered them to be Allaah's daughters, and they worshipped them with Him. In all of the above, they made very serious errors. They attributed offspring to Him when He has no offspring, then they assigned Him the kind of offspring they regarded as inferior, namely daughters, which they did not even want for themselves, as He said: [Are the males for you and the females for Him? That is indeed an unfair division!] [Suuratun-Najm 53: 21-22] And Allaah says here: [And they assign daughters unto Allaah! Glorified (and Exalted) is He.] meaning, above their claims and fabrications.

[But no! It is from their falsehood that they say: Allaah has begotten. They are certainly liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide?] [Suuratus-Saaffaat 37:151-154] [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Waqulil hamdu lillaahil-Ladhee lam yattakhidh waladaa...

22. And say: All the praises and thanks be to Allaah, Who has not begotten a son (or offspring),... [17:111]

Ibn Jareer recorded that Al-Qurazi used to say about this Aayah, [And say: All the praises and thanks be to Allaah, Who has not begotten a son...] that the Jews and Christians said that Allaah has taken a son; the Arabs said, At Your service, You have no partner except the partner You have, and You possess him and whatever he owns; and the Sabians and Magians said, If it were not for the supporters of Allaah, He would be weak. Then Allaah revealed this Aayah : [And say: All the praises and thanks be to Allaah, Who has not begotten a son, and Who has no partner in (His) dominion, nor is He low to have a supporter. And magnify Him with all magnificence.] [And say: All the praises and thanks be to Allaah, Who has not begotten a son...] because Allaah has stated that the Most Beautiful Names belong to Him, and has declared Himself to be above having any faults or defects. [And say: All the praises and thanks be to Allaah, Who has not begotten a son, and Who has no partner in (His) dominion...] indeed, He is Allaah, (the) One, the Self-Sufficient Master, Who begets not, nor was He begotten, and there is none co-equal or comparable unto Him. [nor is He low to have a supporter.] means, He is not so humble or weak that He needs to have a helper or supporter or adviser, rather He Alone, with no partner or associate, may He be exalted, is the Creator of all things and is the One Who is running and controlling them by His will, with no partner or associate. [nor is He low to have a supporter.] Mujaahid said: He does not form an alliance with anyone, nor does He seek the support or help of anyone. [And magnify Him with all magnificence.] means, glorify and extol Him far above whatever the transgressors and aggressors say. [Tafseer Ibn Katheer]

[nor is He low to have a supporter.] A subtle sarcasm is implied in the sentence. The mushriks believed that Allaah had appointed assistants and deputies for the administration of His kingdom. Obviously this meant that Allaah was helpless and powerless to carry out the administration of His kingdom. Therefore, He needed supporters to help Him in the work of His Godhead. This sentence negates their false creeds, saying: He does not stand in need of any gods and saints in order to delegate to them the different departments of His Godhead or make them governors in different parts of His kingdom. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa yun dhiral-Ladheena qaaluttakhadhallaahu waladaa. Maa lahumb-Bihee min ilminwWa laa li 'aabaaa 'ihim, kaburat kalimatan takhruju min 'afwaahihim, 'iny-Yaquuluuna 'illaa kadhibaa.
23. And to warn those (Jews, Christians, and pagans) who say, Allaah has begotten a son (or offspring or children). No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot (or took) sons and daughters]. They utter nothing but a lie. [18:4-5]

[And to warn those who say, Allaah has begotten (or taken) a child.] Ibn Ishaaq said: These are the pagan Arabs, who said, 'We worship the angels who are the daughters of Allaah.' [No knowledge have they of such a thing,] meaning, this thing that they have fabricated and made up. [nor had their fathers.] meaning, their predecessors. [Mighty is the word] This highlights the seriousness and enormity of the lie they have made up. Allaah says: [Mighty is the word that comes out of their mouths.] meaning, it has no basis apart from what they say, and they have no evidence for it apart from their own lies and fabrications. Hence Allaah says: [They utter nothing but a lie.] [Tafseer Ibn Katheer]

[Those who say] includes the Christians, the Jews and the mushrik Arabs who assigned offspring to Allaah. [Dreadful is the word] That one is the son of God, or Allaah has adopted that one as a son. This has been declared to be dreadful because it was not based on any knowledge that Allaah has a son or has adopted a son. They had merely exaggerated their love for someone and invented such a relationship. And they do not realize that it is a dreadful blasphemy, impudence and fabrication that they are uttering in regards to Allaah, the Lord of the worlds. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Maa kaana lillaahi 'ay-Yattakhidha minw-Waladin Sub-haanah...

24. It befits not (the Majesty of) Allaah that He should beget a son [this refers to the slander of Christians against Allaah, by saying that 'Eesaa (Jesus) is the son of Allaah]. Glorified (and Exalted) be He (above all that they associate with Him)... [19:35]

When Allaah mentioned that He created Prophet 'Eesaa (Jesus - Peace be upon him) as a servant and a Prophet, He extolled Himself, the Most Holy, by saying, [It befits not (the majesty of) Allaah that He should beget a son. Glorified be He.] means glory be unto Him, He is far exalted above that which these ignorant, wrongdoing, transgressing people say about Him. [Tafseer Ibn Katheer]

In Aayaat 1-35, it has been shown that the Doctrine of the son of God in regard to Prophet Jesus is absolutely wrong. For just as the miraculous birth of Prophet John did not make him the son of God, so the miraculous birth of Prophet Jesus could not make him the son of God. For the births of both were the result of the same sort of miracle as they have been mentioned together in the same context in the Gospel of Luke. Therefore, it is mere distortion that the Christians should regard one as the servant of God and the other as the son of God. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa qaaluttakhadhar-Rahmaanu waladaa. Laqad ji'tum Shay-'an 'iddaa.

25. And they say: The Most Beneficent (Allaah) has begotten a son (or offspring or children) [as the Jews say: Uzair (Ezra) is the son of Allaah, and the Christians say that He has begotten a son [Eesa (Christ)], and the pagan Arabs say that He has begotten daughters (angels, etc.)]. Indeed you have brought forth (said) a terrible evil thing [19:88-89] Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, [Suuratu Maryam 19:90]

After Allaah affirms in this noble Suurah that Eesa was a worshipper and servant of Allaah and He mentioned his birth from Maryam without a father, He then begins refuting those who claim that He has a son. Holy is He and far Exalted is He above such description. Allaah says, [And they say: The Most Gracious has begotten a son. Indeed you have brought forth] This means, In this statement of yours, [a thing 'Iddan.] Ibn Abbaas, Mujaahid, Qataadah and Malik all said, Terrible. It has been said that it is pronounced 'Iddan, 'Addan, and 'Addan with elongation on the first vowel. All three of these pronunciations are known, but the most popular is the first. [Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Haddaa.] [Suuratu Maryam 19:90] that is, out of their high esteem for Allaah, when they hear this statement of wickedness coming from the Children of Aadam. The reason for this is that these are creatures of Allaah and they are established upon His Tawheed and the fact that there is no deity worthy of worship except Him. He has no partners, no peer, no child, no mate and no co-equal. Rather, He is the One, Self-Sufficient Master, Whom all creatures are in need of. Ibn Jareer reported that Ibn Abbaas said concerning Allaah's statement, [Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Hadda.]

[Suuratu Maryam 19:90] Verily, the heavens, the earth, the mountains and all creatures -- except for humans and Jinns -- are frightened by the associating of partners with Allaah. Creation will almost cease existing before the association of partners with Allaah, due to His Greatness. Just as the idolator does not benefit by his good deeds because of associating partners with Allaah, we hope that Allaah would forgive the sins of those who believed in His absolute Oneness by worshipping Him alone. Allaah's Messenger (Sallallaahu Alayhi Wasallam) said, Encourage your dying people to testify to Laaa 'ilaaha 'illAllaah, for whoever says it at the time of their death, they will definitely enter into Paradise. The people said, O Messenger of Allaah, what about he who says it while in good health? He replied, This will necessitate his entrance into Paradise even more. Then he (Sallallaahu Alayhi Wasallam) said, I swear by He Whom my soul is in His Hand, if the heavens and the earths, and all that is in them, between them and under them, were brought and placed in a balance of a scale, and the testimony of Laaa 'ilaaha 'illallaah was placed on the other side of the scale, the testimony would outweigh all of it. Ad-Dahhak said, [Whereby the heavens are almost torn,] This means to be split apart into pieces due to the fear of the magnificence of Allaah. Abdur-Rahmaan bin Zayd bin Aslam said, [and the earth is split asunder,] This is due to its anger on behalf of Allaah, the Mighty and Sublime. [and the mountains Haddan.] Ibn Abbaas said, This means to be torn down. Saeed bin Jubayr said, Haddan means some of it is broken by other parts of it in succession. Imaam Ahmad reported from Abuu Muusaa that he said that Allaah's Messenger (Sallallaahu Alayhi Wasallam) said, There is no one more patient than Allaah concerning something harmful that he hears. For verily, partners are associated with Him and a son is ascribed to Him, while He is the One Who gives them good health, protects them and sustains them. This narration is also recorded in the Two Saheehs. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

'An daaw lir-Rahmaani waladaa. Wa maa yanmbaghee lir-Rahmaani 'ay-Yattakhidha waladaa.

26. That they ascribe a son (or offspring or children) to the Most Beneficent (Allaah). But it is not suitable for (the Majesty of) the Most Beneficent (Allaah) that He should beget a son (or offspring or children). [19:91-92] There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a slave. Verily He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). [Suuratu Maryam 19:93-95]

Imaam Ahmad reported from Abuu Muusaa that he said that Allaah's Messenger (Sallallaahu Alayhi Wasallam) said, There is no one more patient than Allaah concerning something harmful that he hears. For verily, partners are associated with Him and a son is ascribed to Him, while He is the One Who gives them good health, protects them and sustains them. This narration is also recorded in the Two Saheehs. In one wording of it he said, ...that they attribute a son to Him, while He is the One Who sustains them and gives them good health. Allaah says; [But it is not suitable for the Most Gracious that He should beget a son.] Meaning that it is not befitting of Him, nor is it appropriate for His lofty majesty and greatness. There is no coequal for Him in His creation, because all creatures are His slaves. This is why He says, [There is none in the heavens and the earth but comes unto the Most Gracious as a slave. Verily, He knows each one of them, and has counted them a full counting.] [Suuratu Maryam 19:93-94]

He knows their number from the time He created them, until the Day of Resurrection, male and female, both the small and the large of them. [And everyone of them will come to Him alone on the Day of Resurrection.] [Suuratu Maryam 19:95] This means that there will be no helper for him and no one to save him, except Allaah alone, Who has no partners. He judges His creatures as He wills and He is the Most Just, Who does not do even an atom's weight of injustice. He will not wrong anyone. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa qaaluttakhadhar-Rahmaanu waladan subhaanah...

27. And they say: The Most Beneficent (Allaah) has begotten a son (or children). Glory to Him!... [21:26]

Here Allaah refutes those who claim that He has offspring among the angels - exalted and sanctified be He. Some of the Arabs believed that the angels were the daughters of Allaah, but Allaah says: [Glory to Him! They are but honored servants.] meaning, the angels are servants of Allaah who are honored by Him and who hold high positions of noble status. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Mattakhadhallaahu minw-Walad...
28. No son (or offspring) did Allaah beget,... [23:91] ...nor is there any 'ilaah (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah above all that they attribute to Him! [Suuratul Mu'minuun 23:91]

Meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion. [you can see no fault in the creation of the Most Gracious] [Suuratul Mulk 67:3] Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of Ilmul-Kalaam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential (i.e., Allaah) cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allaah says: [and some would have tried to overcome others! Glorified be Allaah above all that they attribute to Him!]

Meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner. [Tafseer Ibn Katheer]

[No son did Allaah beget,...] It should be noted that this is a general refutation of the belief that Allaah has a child or children, and incidentally refutes the Christian belief that Christ is the son of God. Yet even some eminent commentators confine this to the refutation of the Christian belief. Obviously, there is no reason why it was necessary to refute the Christian belief specifically in this context, when the whole discourse has been directed towards the disbelievers of Makkah alone, who were, like the Christians, guilty of this sort of shirk. [...nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others...] Here the argument of Tawheed is based on this principle: Had there been more than one God or partners in Godhead, there would have been serious differences, conflicts and wars among the different sovereigns and rulers. This is because if there had been more than one partners in Godhead, it would produce one of the two results: (1) If they were all independent gods, it was not conceivable that they would agree and cooperate with one another in the management of the boundless universe and there could never have been unanimity, uniformity and balanced proportion in its functioning. There would have been conflict at every step and everyone would have tried to dominate others in order to become its sole master. Or (2) if one of them had been the supreme god and the others his obedient servants whom he had delegated some of his powers, then, according to the maxim power corrupts, they would never have been content with remaining obedient servants of the supreme god and would have conspired to become the supreme god themselves. Whereas the fact is that in this universe not even a grain of wheat or a blade of grass can grow unless and until everything in the earth and the heavens cooperate with one another for its production. Therefore, only an utterly ignorant and block headed person can conceive that there are more than one independent or semi independent rulers, who carry on the management of this universe. Anyone who has tried to understand the nature and functioning of the universe will most surely arrive at the conclusion that there is One and only One Sovereign ruling over this universe, and there is absolutely no likelihood of anyone else to be a partner in this at any stage. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Al-Ladhee lahuu mulkus-Samaawaati wal 'ardi wa lam yattakhidh waladaa...

29. He to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son (children or offspring)... [25:2] ...and for Whom there is no partner in the dominion. He has created everything, and has measured it exactly according to its due measurements. [Suuratul Furqaan 25:2]

Allaah states that He is above having any offspring or partner. Then He tells us: [He has created everything, and has measured it exactly according to its due measurements.] Meaning, everything apart from Him is created and subject to Him. He is the Creator, Lord, Master and God of all things, and everything is subject to His dominion, control and power. [Tafseer Ibn Katheer]

[He to Whom belongs the dominion of the heavens and the earth] That is, He alone has an exclusive right to it, and no one else has any right to it nor any share in it. [and Who has begotten no son] That is, He has neither any relation of direct parenthood to anyone, nor has He taken anyone as a son. Therefore, none else in the universe is entitled to worship. He is Unique and there can be no partner in His Godhead. Thus all those who associate with Him angels or jinns or saints as His offspring, are ignorant. Likewise, those who believe that someone is His son, are also ignorant. They have no true conception of the Greatness of Allaah and consider Him to be weak and needy like human beings, who require someone to become their inheritor. It is sheer ignorance

and folly. [and for Whom there is no partner in the dominion] The Arabic word mulk means Sovereignty, Supreme Authority, and Kingship. Thus the sentence will mean: Allaah is the Absolute Ruler of the whole universe and there is none other who may have any right to authority; therefore He alone is God. For, whenever a man takes anything else as his lord, he does so under the presumption that his deity has the power to do good or bring harm and make or mar his fortune; nobody will like to worship a powerless deity. Now when it is recognized that none but Allaah has the real power and authority in the universe, nobody will bow before anyone other than Him in worship, nor will sing anybody elses hymns, nor commit the folly of bowing in worship before anything else except his real God, or recognize any other as his ruler, because To Allaah belongs the Sovereignty of the heavens and the earth and to Him alone. [He has created everything, and has measured it exactly according to its due measurements.] There may be other translations of this also: He has ordained it in due proportion; or He has appointed an exact measure for everything. But no translation can convey its real meaning, which is: Allaah has not only created everything in the universe but also determined its shape, size, potentialities, characteristics, term of existence, the limitations and extent of its development and all other things concerning it. Then, He has created the means and provisions to enable it to function properly in its own separate sphere. This is one of the most comprehensive verses of the Qur'aan with regard to the doctrine of Tawheed. According to traditions, the Prophet (Sallallaahu Alayhi Wasallam) himself taught this verse to every child of his family as soon as it was able to speak and utter a few words. Thus, this verse is the best means of impressing the doctrine of Tawheed on our minds, and every Muslim should use it for educating his children as soon as they develop understanding. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Lam yalid wa lam yuulad.

30. He begets not, nor was He begotten. [112:3]

Imaam Ahmad recorded from Ubayy bin Kab that the idolators said to the Prophet (Sallallaahu Alayhi Wasallam), O Muhammad! Tell us the lineage of your Lord.'' So Allaah revealed: [Say (O Muhammad - (Sallallaahu Alayhi Wasallam)): He is Allaah, (the) One. Allaah-us-Samad [Allaah the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. He begets not, nor was He begotten. And there is none co-equal or comparable unto Him.] [Suuratul 'Ikhlaas 112:1-4] Similar was recorded by At-Tirmidhee and Ibn Jareer and they added in their narration that he (Sallallaahu Alayhi Wasallam) said, [As-Samad] is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allaah does not die and He does not leave behind any inheritance. [And there is none comparable to Him.] This means that there is none similar to Him, none equal to Him and there is nothing at all like Him. Ibn Abee Haatim also recorded it and At-Tirmidhee mentioned it as a Mursal narration. Then At-Tirmidhee said, And this is the most correct. [Tafseer Ibn Katheer]

[Say] The first addressee of this command is the Prophet (Sallallaahu Alayhi Wasallam) himself for it was he who was asked: Who is your Lord and what is He like. Again it was he who was commanded to answer the question in the following words. But after him every believer is its addressee. He too should say what the Prophet (Sallallaahu Alayhi Wasallam) had been commanded to say. [He is Allaah] That is, my Lord to Whom you want to be introduced is none but Allaah. This is the first answer to the questions, and it means: I have not introduced a new lord who I want you to worship beside all other gods, but it is the same Being you know by the name of Allaah. Allaah was not an unfamiliar word for the Arabs. They had been using this very word for the Creator of the universe since the earliest times, and they did not apply this word to any of their other gods. For the other gods they used the word 'ilaah. Then their beliefs about Allaah had become fully manifest at the time Abraha invaded Makkah. At that time there existed 360 idols of gods ('ilaahs) in and around the Kabah, but the polytheists forsaking all of them had invoked only Allaah for protection. In other words, they knew in their hearts that no 'ilaah could help them on that critical occasion except Allaah. The Kabah was also called BaitAllaah by them and not Bait-'ilaahs after their self-made gods. At many places in the Qur'aan the polytheistic Arabian belief about Allaah has been expressed, thus: In Suuratuz-Zukhruf [43] it has been said: If you ask them who created them, they will surely say, Allaah. [verse 87]. In Suuratul `Ankabuut [29]: If you ask them, who has created the earth and the heavens and who has subjected the moon and the sun. They will surely say: Allaah. And if you ask them, who sent down rainwater from the sky and thereby raised the dead earth back to life. They will surely say: Allaah. [verses 61-63]. In Suuratul Mu'minuun [23]: Say to them, tell me, if you know, whose is the earth and all who dwell in it. They will say, Allaahs. Say to them: To whom do the seven heavens and the Glorious Throne belong. They will say: To Allaah. Say to them: Tell me, if you know, whose is the sovereignty over everything. And who is that Being who gives protection while none else can give protection against Him. They will surely reply: This power belongs to Allaah. [verses 84-89]. In Suuratu Yuunus [10]: Ask them: Who provides for you from the heavens and the earth. Who has power over the faculties of hearing and sight. Who brings forth the living from the dead and the dead from the living. Who directs the system of the universe. They will surely reply: Allaah. [verse 31]. Again in Suuratu Yuunus [10] : at another place: When you set sails in ships, rejoicing over a fair breeze, then all of a sudden a strong wind begins to rage against the passengers and waves begin to surge upon them from every side and they realize that they have been encircled by the tempest. At that time they pray to Allaah with sincere faith, saying: If you deliver us from this peril, we will become Your grateful servants. But when He delivers them, the same people begin to rebel on the earth against the truth. [verses 22-23]. The same thing has been reiterated in Suuratul 'Israa' [17], thus: When a misfortune befalls you on the sea, all of those whom you invoke for help fail you but He (is there to help you), yet when He brings you safe to land, you turn away from Him. [verse 67]. Keeping these verses in view, let us consider that when the people asked: Who is your Lord and what is He like to Whom service and worship you call us. The answer given was Huwa Allaah: He is Allaah.

This answer by itself gives the meaning: My Lord is He whom you yourself acknowledge as your own as well as the whole worlds Creator, its Master, Sustainer and Administrator, and He whom you invoke for help at critical times beside all other deities, and I invite you to His service alone. This answer comprehends all the perfect and excellent attributes of Allaah. Therefore, it is not at all conceivable that the Creator of the universe, its Administrator and Disposer of its affairs, Sustainer of all the creatures living in it, and the Helper of the servants in times of hardship, would not be living, hearing and seeing, that He would not be an All-Powerful, All-Knowing, All- Wise, All-Merciful and All-Kind Sovereign. [(the) One] The scholars have explained the sentence Huwa-Allaahu Ahad syntactically, but in our opinion its explanation which perfectly corresponds to the context is that Huwa is the subject and Allaahu its predicate, and Ahad-un its second predicate. According to this parsing the sentence means: He (about Whom you are questioning me) is Allaah, is One and only one. Another meaning can also be, and according to language rules it is not wrong either: He is Allaah, the One. Here, the first thing to be understood is the unusual use of Ahad in this sentence. Usually this word is either used in the possessive case as yaum ul-Ahad (first day of the week), or to indicate total negative as Maa jaa-'anee Ahad-un (No one has come to me), or in common questions like Hal indaka ahadun (Is there anyone with you), or in conditional clauses like Injaa-'aka Ahad-un (If someone comes to you), or in counting as Ahad, ithnaan, Ahada ashar (one, two, eleven). Apart from these uses, there is no precedent in the pre-Qur'aanic Arabic that the mere word Ahad might have been used as an adjective for a person or thing. After the revelation of the Qur'aan this word has been used only for the Being of Allaah, and for no one else. This extraordinary use by itself shows that being single, unique and matchless is a fundamental attribute of Allaah; no one else in the world is qualified with this quality: He is One, He has no equal. Then, keeping in view the questions that the polytheists and the followers of earlier scriptures asked the Prophet (Sallallaahu Alayhi Wasallam) about his Lord, let us see how they were answered with Ahad-un after HuwaAllaah. First, it means: He alone is the Sustainer: no one else has any share or part in providence and since He alone can be the 'Ilaah (Deity) Who is Master and Sustainer, therefore, no one else is His associate in Divinity either. Secondly, it also means He alone is the Creator of the universe: no one else is His associate in this work of creation. He alone is the Master of the universe, the Disposer and Administrator of its system, the Sustainer of His creatures, Helper and Rescuer in times of hardship; no one else has any share or part whatever in the works of Godhead, which as you yourselves acknowledge, are works of Allaah. Thirdly, since they had also asked the questions: Of what is your Lord made? What is His ancestry? What is his sex? From whom has He inherited the world and who will inherit it after Him? All these questions have been answered with one word Ahad for Allaah. It means: (1) He alone has been, and will be, God forever; neither was there a God before Him, nor will there be any after Him. (2) There is no race of gods to which He may belong as a member: He is God, One and Single, and none is homogeneous with Him. (3) His being is not merely One (waahid but Ahad, in which there is no tinge of plurality in any way: He is not a compound being, which may be analyzable or divisible, which may have a form and shape, which may be residing somewhere, or may contain or include something, which may have a color, which may have some limbs, which may have a direction, and which may be variable or changeable in any way. Free from every kind of

plurality, He alone is a Being who is Ahad in every aspect. (Here, one should fully understand that the word waahid is used in Arabic just like the word one in English. A collection consisting of great pluralities is collectively called waahid or one, as one man, one nation, one country, one world, even one universe, and every separate part of a collection is also called one. But the word Ahad is not used for anyone except Allaah. That is why wherever in the Qur'aan the word waahid has been used for Allaah, He has been called 'ilaahun waahid (one Deity), or Allaahul-Waahidul-Qahhaar (One Allaah Who is Omnipotent), and nowhere just waahid, for this word is also used for the things which contain pluralities of different kinds in their being. On the contrary, for Allaah and only for Allaah the word Ahad has been used absolutely, for He alone is the Being Who exists without any plurality in any way, Whose Oneness is perfect in every way. [Allaah-us-Samad] The word used in the original is Samad of which the root is Saad-Meem-Daad. A look at the derivatives in Arabic from this root will show how comprehensive and vast this word is in meaning. (Lexical discussion of the meanings of the derivatives is omitted). On the basis of these lexical meanings the explanations of the word As-Samad in the verse Allaah-us-Samad, which have been reported from the companions, their immediate successors and the later scholars are given below: Ali, Ikrimah and Kab Ahbar: Samad is he who has no superior. Abdullaah bin Mas-uud, Abdullaah bin Abbaas and Abuu Wail Shaqiq bin Salamah: The chieftain whose chieftaincy is perfect and of the most extraordinary kind. Another view of Ibn Abbaas: Samad is he to whom the people turn when afflicted with a calamity. Still another view of his: The chieftain who in his chieftaincy, in his nobility and glory, in his clemency and forbearance, in his knowledge and wisdom is perfect. Abuu Hurairah: He who is independent of all and all others are dependent upon him. Other views of Ikrimah: He from whom nothing ever has come out, nor normally comes out, who neither eats nor drinks. Views containing the same meaning have been related from Shabi and Muhammad bin Kab al-Kurazi also. Suddi: The one to whom the people turn for obtaining the things they need and for help in hardships. Saeed bin Jubair: He who is perfect in all his attributes and works. Rabi bin Jubair: He who is immune from every calamity. Muqatil bin Hayyan: He who is faultless. Ibn Kaysan: He who is exclusive in his attributes. Hasan Basri and Qataadah: He who is ever-living and immortal. Similar views have been related from Mujaahid, Mamar and Murrat al-Hamadani also. Murrat al-Hamadanis another view is: He who decides whatever he wills and does whatever he wills, without there being anyone to revise his judgment and decision. Ibraaheem Nakhai: He to whom the people turn for fulfillment of their desires.

Abuu Bakr al-Anbari: There is no difference of opinion among the lexicographers that Samad is the chief who has no superior and to whom the people turn for fulfillment of their desires and needs and in connection with other affairs. Similar to this is the view of Az-Zajjaj, who says Samad is he in whom leadership has been perfected, and to whom one turns for fulfillment of his needs and desires. Now, let us consider why Allaahu-Ahad has been said in the first sentence and why Allaah-us-Samad in this sentence. About the word Ahad we have explained above that it is exclusively used for Allaah, and for none else. That is why it has been used as Ahad, in the indefinite sense. But since the word Samad is used for creatures also, Allaah-us-Samad has been said instead of Allaah Samad, which signifies that real and true Samad is Allaah alone. If a creature is Samad in one sense, it may not be Samad in some other sense, for it is mortal, not immortal; it is analyzable and divisible, is compound, its parts can scatter away any time; some creatures are dependent upon it, and upon others it is dependent; its chieftaincy is relative and not absolute; it is superior to certain things and certain other things are superior to it; it can fulfill some desires of some creatures but it is not in the power of any creature to fulfill all the desires of all the creatures, On the contrary, Allaah is perfect in His attributes of Samad in every respect; the whole world is dependent upon Him in its needs, but He is not dependent upon anyone; everything in the world turns to Him, consciously or unconsciously, for its survival and for fulfillment of the needs of everyone; He is Immortal and Ever-living; He sustains others and is not sustained by anyone; He is Single and Unique, not compound so as to be analyzable and divisible; His sovereignty prevails over entire universe and He is Supreme in every sense. Therefore, He is not only Samad but As-Samad, i.e. the Only and One Being Who is wholly and perfectly qualified with the attribute of Samad in the true sense. Then, since He is As-Samad, it is necessary that He should be Unique, One and Only, for such a being can only be One, which is not dependent upon anyone and upon whom everyone else may be dependent; two or more beings cannot be self-sufficient and fulfillers of the needs of all. Furthermore, His being As-Samad also requires that He alone should be the Deity, none else, for no sensible person would worship and serve the one who had no power and authority to fulfill the needs of others. [He begets not, nor was He begotten] The polytheists in every age have adopted the concept that like men, gods also belong to a species, which has many members and they also get married, beget and are begotten. They did not even regard Allaah, Lord of the universe, as supreme and above this concept of ignorance, and even proposed children for Him. Thus, the Arabian belief as stated in the Qur'aan was that they regarded the angels as daughters of Allaah. The Prophetic communities too could not remain immune from this creed of paganism. They too adopted the creed of holding one saintly person or another as son of God. Two kinds of concepts have always been mixed up in these debasing superstitions. Some people thought that those whom they regarded as Allaahs children, were descended from him in the natural way and some others claimed that the one whom they called son of God, had been adopted by Allaah Himself as a son. Although they could not dare call anyone as, God forbid, father of God, obviously human mind cannot remain immune against such a concept that God too should be regarded as a son of somebody when it is conceived that He is not free from sex and procreation and that He too, like man, is the kind of being which begets children and needs to adopt a son in case it is childless. That is why one of the questions asked of the Prophet (Sallallaahu Alayhi Wasallam) was: What is the ancestry of Allaah, and another was: From whom has He inherited the world and who will inherit it after Him. If these assumptions of ignorance are analyzed, it becomes obvious that they logically necessitate the assumption of some other things as well. First, that God should not be One, but there should be a species of Gods, and its members should be associates in the attributes, acts and powers of Divinity. This not only follows from assuming God begetting children but also from assuming that He has adopted someone as a son, for the adopted son of somebody can inevitably be of his own kind. And when, God forbid, he is of the same kind as God, it cannot be denied that he too possesses attributes of Godhead. Second, that the children cannot be conceived unless the male and the female combine and some substance from

the father and the mother unites to take the shape of child. Therefore, the assumption that God begets children necessitates that He should, God forbid, be a material and physical entity, should have a wife of His own species, and some substance also should issue from His body. Third, that wherever there is sex and procreation, it is there because individuals are mortal and for the survival of their species it is inevitable that they should beget children to perpetuate the race. Thus, the assumption that God begets children also necessitates that He should, God forbid, Himself be mortal, and immortality should belong to the species of Gods, not to God Himself. Furthermore, it also necessitates that like all mortal individuals, God also, God forbid, should have a beginning and an end. For the individuals of the species whose survival depends upon sex and procreation neither exist since eternity nor will exist till eternity. Fourth, that the object of adopting someone as a son is that a childless person needs a helper in his lifetime and an heir after his death. Therefore, the supposition that Allaah has adopted a son inevitably amounts to ascribing all those weaknesses to His sublime Being which characterize mortal man. Although all these assumptions are destroyed as soon as Allaah is called and described as Ahad and As-Samad, yet when it is said: Neither has He an offspring nor is He the offspring of another, there remains no room for any ambiguity in this regard. Then, since these concepts are the most potent factors of polytheism with regard to Divine Being, Allaah has refuted them clearly and absolutely not only in Suuratul Ikhlaas but has also reiterated this theme at different places in different ways so that the people may understand the truth fully. For example let us consider the following verses: Allaah is only One Deity: He is far too exalted that He should have a son: whatever is in the heavens and whatever is in the earth belongs to Him. [Suuratun-Nisaa' 4: 171]. Note it well: they, in fact, invent a falsehood when they say, Allaah has children. They are utter liars. [SuuratusSaaffaat 37:151-152]. They have invented a blood-relationship between Allaah and the angels, whereas the angels know well that these people will be brought up (as culprits). [Suuratus-Saaffaat 37:158]. These people have made some of His servants to be part of Him. The fact is that man is manifestly ungrateful. [Suuratuz-Zukhruf 43: l5]. Yet the people have set up the Jinn as partners with Allaah, whereas He is their Creator; they have also invented for Him sons and daughters without having any knowledge, whereas He is absolutely free from and exalted far above the things they say. He is the Originator of the heavens and the earth: how should He have a son, when He has no consort? He has created each and every thing. [Suuratul 'An-aam 6:100-101]. They say: the Merciful has offspring. Glory be to Allaah! They (whom they describe as His offspring) are His mere servants who have been honored. [Suuratul 'Anbiyaa' 21:26]. They remarked: Allaah has taken a son to Himself. Allaah is All-pure: He is Self Sufficient. He is the Owner of everything that is in the heavens and the earth. Have you any authority for what you say? What, do you ascribe to Allaah that of which you have no knowledge. [Suuratu Yuunus 10:68]. And (O Prophet) say: Praise is for Allaah who has begotten no son nor has any partner in His Kingdom nor is helpless to need any supporter. [Suuratul 'Israa' 17:111]. Allaah has no offspring, and there is no other deity as a partner with Him. [Suuratul Mu'minuun 23:91]. In these verses the belief of the people who ascribe real as adopted children to Allaah, has been refuted from every aspect, and its being a false belief has also been proved by argument. These and many other Qur'aanic verses of the same theme further explain Suuratul 'Ikhlaas.

[And there is none co-equal or comparable unto Him] The word kufu as used in the original means an example, a similar thing, the one equal in rank and position. In the matter of marriage, kufu means that the boy and the girl should match each other socially. Thus, the verse means that there is no one in the entire universe, nor ever was, nor ever can be, who is similar to Allaah, or equal in rank with Him, or resembling Him in His attributes, works and powers in any degree whatever. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

6 - HE IS NOBODY'S SON

[1] Arabic Text:

Transliteration:

Lam yalid wa lam yuulad.

Interpretation of the Meaning: He neither begets nor is born, 31 [Suuratul 'Ikhlaas 112:3]

Arabic Text:

Transliteration:

Lam yalid wa lam yuulad.

31. He begets not, nor was He begotten [112:3] See Tafseer under [112:3] above.

From a number of Qur'aan verses, the following attributes of Allaah, among others, have been established: That Allaah exists, otherwise the universe could not have existed. Everything in the world needs a creator to exist. And the creator is Allaah. That Allaah had no beginning, otherwise He would have needed a creator to create Him, and the creator would need another creator, and so on. That Allaah will have no end, whereas everything in the world will perish. Only created things come to an end, but Allaah was not created. That there is no similarity between Allaah and the universe. Otherwise Allaah would have a beginning and would need a creator; but He does not. That Allaah is self sustained, and is not in need of anything or anyone; whereas everything else needs Him and His sustenance. That Allaah is One, and he has no partner. Otherwise the world would not be in such good order. That Allaah is Mighty, and His power is unlimited. Otherwise, this wonderful universe could not have been created. That Allaah creates and determines things by His own will. He is not under any coercion or compulsion. That Allaah knows all and everything in the universe. His knowledge encompasses all matters and all events, including all subtleties, hidden things and future events. Allaah knows all elements of His creation and the way they work and function. He even knows what is hidden in the hearts of men. That Allaah is living. Otherwise, how could He exist and create with a will and encompassing knowledge? That Allaah hears, even the crawling of an ant. Yet Allaah has no ears like we do. That Allaah sees, even concerned and unseen things; but Allaah has no eyes like we do. That Allaah speaks, as He spoke to Moses and to Muhammad. Yet Allaah does not speak with a tongue like our tongues. That Allaah will grasp the whole planet of earth (by His Hand) and roll up all the heavens with His Right Hand on the Day of Resurrection. Yet Allaah has no hands like we do.

 And so on. [A Modern Introduction to Islam, Chapter 3] [So put not forward similitudes for Allaah...] [Suuratun-Nahl 16:74] As, [...There is nothing like unto Him...] [Suuratush-Shuuraa 42:11] That is, there is nothing similar to Allaah, nor He resembles anything, and He is the Uncreated Creator of all that esxist. Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

7 - HAS NO PARTNER

[1] Arabic Text:

Transliteration:

Laa shareeka lahuu wa bidhaalika 'umirtu wa 'ana 'awwalul muslimeen.

Interpretation of the Meaning: No partner has He. And this I have been commanded, and I am the first [among you] of

the Muslims. 32
[Suuratul 'An-aam 6:163] [2] Arabic Text:

Transliteration:

Wa qulil hamdu lillaahil ladhee lam yattakhidh waladanw-Wa lam yakun lahuu shareekun fil Mulk...
Interpretation of the Meaning: And say, Praise to Allaah , who has not taken a son and has had no partner in [His]

dominion 33...
[Suuratul 'Israa' 17:111] [3] Arabic Text:

Transliteration:

...Maa lahum-Min duunihee minw-Waliyyinw-Wa laa yushriku fee hukmiheee 'ahadaa.

Interpretation of the Meaning: ...They have not besides Him any protector, and He shares not His legislation with anyone.

34
[Suuratul Kahf 18:26] [4] Arabic Text:

Transliteration:

Al-Ladhee lahuu mulkus-Samaawaati wal 'ardi wa lam yattakhidh waladanw-Wa lam yakul-Lahuu shareekun fil-Mulk...
Interpretation of the Meaning: He to whom belongs the dominion of the heavens and the earth and who has not taken a son

and has not had a partner in dominion 35...

[Suuratul Furqaan 25:2]

Arabic Text:

Transliteration:

Laa shareeka lahuu wa bidhaalika 'umirtu wa 'ana 'awwalul muslimeen.

32. He has no partner. And of this I have been commanded, and I am the first of the Muslims. [6:163] [He has no partner. And of this I have been commanded,] See Tafseer under [17:111] above.

[and I am the first of the Muslims] means, from this Ummah, according to Qataadah. This is a sound meaning, because all Prophets before our Prophet (Sallallaahu Alayhi Wasallam) were calling to Islaam, which commands worshipping Allaah alone without partners. Allaah says in another Aayah: [And We did not send any Messenger before you (O Muhammad - Sallallaahu Alayhi Wasallam) but We revealed to him (saying): Laaa 'ilaaha 'illaaa 'Anaa [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).] [Suuratul 'Anbiyaa' 21:25] Allaah informed us that Nuuh (Alayhis-Salaam) said to his people: [But if you turn away, then no reward have I asked of you, my reward is only from Allaah, and I have been commanded to be of the Muslims.] [Suuratu Yuunus 10:72] Allaah says: [And who turns away from the religion of 'Ibraaheem except him who deludes himself. Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, Submit (i.e. be a Muslim)! He said, I have submitted myself (as a Muslim) to the Lord of the all that exists. And this was enjoined by 'Ibraaheem upon his sons and by Yaqub (saying), O my sons! Allaah has chosen for you the (true)

religion, then die not except as Muslims.] [Suuratul Baqarah 2:130-132] Yuusuf (Alayhis-Salaam) said: [My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams - the (Only) Creator of the heavens and the earth! You are my Waliyy (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.] [Suuratu Yuusuf 12:101] Muusaa (Alayhis-Salaam) said: [And Muusaa said: O my people! If you have believed in Allaah, then put your trust in Him if you are Muslims. They said: In Allaah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk] [Suuratu Yuunus 10:84-86] Allaah says: [Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allaah's will (who were Muslims), judged for the Jews. And the rabbis and the priests did also.] [Suuratul Maa-'idah 5:44] [And when I (Allaah) put in the hearts of Al-Hawaariyyuun (the disciples of Eesaa (Jesus)) to believe in Me and My Messenger, they said: We believe. And bear witness that we are Muslims.] [Suuratul Maa-'idah 5:111] Therefore, Allaah states that He sent all His Messengers with the religion of Islaam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad (Sallallaahu Alayhi Wasallam) abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet (Sallallaahu Alayhi Wasallam) said: We, the Prophets, are half brothers, but our religion is one. Half brothers, mentioned in the Hadeeth, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allaah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allaah the Most High knows best. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa qulil hamdu lillaahil ladhee lam yattakhidh waladanw-Wa lam yakun lahuu shareekun fil Mulk...
33. And say: All the praises and thanks be to Allaah, Who has not begotten a son (or offspring), and Who has no partner in (His) Dominion,... [17:111] See Tafseer under [17:111] above. Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

...Maa lahum-Min duunihee minw-Waliyyinw-Wa laa yushriku fee hukmiheee 'ahadaa.

34. ...They have no Waliyy (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule. [18:26]

[They have no Protector other than Him, and He makes none to share in His Decision and His Rule.] meaning, He, may He be glorified, is the One Who has the power to create and to command, the One Whose ruling cannot be overturned; He has no adviser, supporter or partner, may He be exalted and hallowed. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Al-Ladhee lahuu mulkus-Samaawaati wal 'ardi wa lam yattakhidh waladanw-Wa lam yakul-Lahuu shareekun fil-Mulk...
35. He to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son (children or offspring) and for Whom there is no partner in the dominion... [25:2] See Tafseer under [25:2] above. Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

8 - THE FIRST, THE LAST

[1] Arabic Text:

Transliteration:

Huwal 'Awwalu wal 'Aakhiru waz-Zaahiru wal Baatin...

Interpretation of the Meaning: He is the First and the Last, the Ascendant and the Intimate, 36... [Suuratul Hadeed 57:3]

Arabic Text:

Transliteration:

Huwal 'Awwalu wal 'Aakhiru waz-Zaahiru wal Baatin...

36. He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him)... [57:3] He is Al-Awwal [the First (nothing is before Him)] and Al-Aakhir [the Last (nothing is after Him)], Az-Zaahir [the Most High (nothing is above Him)] and Al-Baatin [the Most Near (nothing is nearer than Him)]. And He is the AllKnower of every thing. [Suuratul Hadeed 57:3]

[He is Al-Awwal and Al-Aakhir, Az-Zaahir and Al-Baatin.] This is the Ayah indicated in the Hadeeth of `Irbad bin Sariyah that is better than a thousand Aayaat. Abuu Daawuud recorded that Abuu Zamil said, I mentioned to Ibn Abbaas that I felt something in my heart. He said, Doubts and then laughed. Next, he said, No one can escape this. Allaah, the Exalted, states: [So if you are in doubt concerning that which We have revealed to you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord.] [Suuratu Yuunus 10:94] He then said to me, When you feel any of this in your heart, recite, [He is Al-Awwal and Al-Aakhir, Az-Zaahir and Al-Baatin. And He is the All-Knower of everything.] There are about ten and some odd number of different sayings collected from the scholars of Tafseer regarding the explanation of this Aayah. Al-Bukharee said, Yahyaa said, 'Az-Zaahir: knowing all things, Al-Baatin: knowing all things.' Our Shaykh Al-Haafiz Al-Mizzi said, "Yahyaa is Ibn Ziyad Al-Farra', who authored a book entitled Maani Al-Qur'aan. There are Hadeeths mentioned about this. Among them, Imaam Ahmad recorded that Abuu Hurayrah said that Allaah's Messenger (Sallallaahu Alayhi Wasallam) would recite this supplication while going to bed, O Allaah, Lord of the seven heavens and Lord of the Magnificent Throne! Our Lord, and the Lord of everything,

Revealer of the Tawrah, the Injeel and the Furqaan, the Splitter of the grain of corn and the date stone! I seek refuge with You from the evil of everything whose forhead You have control over. O Allaah! You are Al-Awwal, nothing is before You; Al-Aakhir, nothing is after You; Az-Zaahir, nothing is above You; and Al-Baatin, nothing is below You. Remove the burden of debt from us and free us from poverty. Muslim recorded this Hadeeth via Sahl, who said, "Abuu Saalih used to order us to lay on our right side when we were about to sleep, and then say: O Allaah, Lord of the seven heavens and Lord of the Magnificent Throne! Our Lord, and the Lord of everything, Revealer of the Tawrah, the Injeel and the Furqaan, the Splitter of the grain of corn and the date stone! I seek refuge with You from the evil of everything whose forhead You have control over. O Allaah! You are Al-Awwal, nothing is before You; Al-Aakhir, nothing is after You; Az-Zaahir, nothing is above You; and Al-Baatin, nothing is below You. Remove the burden of debt from us and free us from poverty. And he used to narrate that from Abuu Hurayrah from the Prophet (Sallallaahu Alayhi Wasallam). [Tafseer Ibn Katheer]

[He is Al-Awwal and Al-Aakhir, Az-Zaahir and Al-Baatin.] That is, when there was nothing, He was, and when there will be nothing, He will be. He is the most Manifest of all the manifests, for whatever manifests itself in the world, does so only by His attributes and His works and His light. And He is the Most Hidden of all the hidden, for not only do the senses fail to perceive Him but the intellect and thought and imagination also cannot attain to His essence and reality. The best commentary in this regard is a supplication of the Prophet (Sallallaahu Alayhi Wasallam) which Imaam Ahmad, Muslim, Tirmidhee, and Baihaqee have related on the authority of Abuu Hurairah, and Haafiz Abuu Yala Mosuli in his Musnad on the authority of Aa-i-shah: Antal Awwal, fa-laisa qablaka shay-in; wa Antal Aakhir fa-laisa badaka shay-in; wa Antaz-Zaahir, fa-laisa fawqaka shay-in; wa Antal Baatin, fa-laysa duunaka shay-in. You alone are the First; none is before You; You alone are the Last: none is after You; You alone are the Exalted none is above You; You alone are the Hidden: none is more hidden than You. Here, the question arises: How does this accord with the immortality and eternal life of the dwellers of Paradise and Hell mentioned in the Qur'aan when Allaah alone is the Last and Eternal? Its answer has been provided by the Qur'aan itself: [Everything is perishable except Allaah Himself.] [Suuratul Qasas 28:88] In other words no creature is immortal in its personal capacity; if a thing exists or continuous to exist, it does so because Allaah keeps it so, and can exist only by His letting it exist; otherwise in its own capacity everything is perishable except Allaah. Immortality in Heaven and Hell will not be bestowed upon somebody because he is immortal by himself, but because Allaah will grant him eternal life. The same is true of the angels, they are not immortal by themselves. When Allaah willed they came into existence, and will continue to exist only as long as He wills.

[Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]

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Allaah His Introduction

9 - THE FIRST AND THE LAST ARE HIS

[1] Arabic Text:

Transliteration:

Falillaahil 'Aakhiratu wal 'uulaa.

Interpretation of the Meaning: Rather, to Allaah belongs the Hereafter and the first [life]. 37 [Suuratun-Najm 53:25] [2] Arabic Text:

Transliteration:

Wa 'inna lanaa lal 'Aakhirata wal 'uulaa.

Interpretation of the Meaning: And indeed, to Us belongs the Hereafter and the first [life]. 38 [Suuratul-Layl 92:13]

Arabic Text:

Transliteration:

Falillaahil 'Aakhiratu wal 'uulaa.

37. But to Allaah belongs the last (Hereafter) and the first (the world). [53:25]

[But to Allaah belongs the last and the first.] meaning, all matters belong to Allaah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Wa 'inna lanaa lal 'Aakhirata wal 'uulaa.

38. And truly, unto Us (belong) the last (Hereafter) and the first (this world). [92:13]

[ And truly, unto Us (belong) the last (Hereafter) and the first (this world).] This means, 'they both belong to Us and I (Allaah) am in complete control of them.' [Tafseer Ibn Katheer]

[ And truly, unto Us (belong) the last (Hereafter) and the first (this world).] This statement has several meanings and all are correct: (1) That from the world till the Hereafter, you are nowhere beyond Our grasp, for Ours are both this and the next world. (2) That both this world and the Hereafter are in any case under Our sovereignty, whether you follow the way shown by Us or not. If you adopt error, you will not harm Us but only yourselves; and if you adopt the right way, you will not do any good to Us, but will do good only to yourselves. Your disobedience cannot cause any decrease in Our sovereignty and your obedience cannot cause any increase in it. (3) That We alone are the Master of both the worlds. If you seek the world, We alone can grant it; and if you seek the well being of the Hereafter, We alone have the power to bestow it too. This very theme has been expressed in Suuratu 'Aali Imraan [3], Aayah 145: Whoso makes effort with the intention of the reward of this world, We will reward him in this world, and whoso makes effort with the intention of the reward of the Hereafter, We shall grant him thereof. And the same has been expressed in Suuratush-Shuaraa' [26], Aayah

20, thus: Whoever seeks the harvest of the Hereafter, We do increase his harvest; and whoever seeks the harvest of this world, We do give him of it here, but in the Hereafter he will have no share at all. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

10 - EVER LIVING/IMMORTAL/ETERNAL

[1] Arabic Text:

Transliteration:

Allaahu laaa 'ilaaha 'illaa Huwal Hayyul Qayyuum...

Interpretation of the Meaning: Allaah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence 39... [Suuratul Baqarah 2:255] [2] Arabic Text:

Transliteration:

Allaahu laaa 'ilaaha 'illaa Huwal Hayyul Qayyuum

Interpretation of the Meaning: Allaah - there is no deity except Him, the Ever-Living, the Sustainer of existence. 40 [Suuratu 'Aali Imraan 3:2] [3] Arabic Text:

Transliteration:

Wa anatil wujuuhu lilhayyil Qayyuum...

Interpretation of the Meaning: And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. 41... [Suuratu Taa Haa 20:111]

[4] Arabic Text:

Transliteration:

Watawakkal alal Hayyil-Ladhee laa yamuutu wa sabbih bihamdih...

Interpretation of the Meaning: And rely upon the Ever-Living who does not die, and exalt [Allaah] with His praise42... [Suuratul Furqaan 25:58] [5] Arabic Text:

Transliteration:

Huwal Hayyu laaa 'ilaaha 'illaa Huu...

Interpretation of the Meaning: He is the Ever-Living; there is no deity except Him 43... [Suuratu Ghaafir 40:65]

Arabic Text:

Transliteration:

Allaahu laaa 'ilaaha 'illaa Huwal Hayyul Qayyuum...

39. Allaah! Laaa 'ilaaha illaa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists)... [2:255]

Imaam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, I heard Allaah's Messenger (Sallallaahu Alayhi Wasallam) say about these two Aayah: [Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists)...] [Suuratul Baqarah 2:255] and, [Alif-Laam-Meem. Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), Al-HayyulQayyuum (the Ever Living, the One Who sustains and protects all that exists)] [Suuratu 'Aali Imraan 3:1-2] They contain Allaah's Greatest Name. This is also the narration collected by Abuu Daawuud, At-Tirmidhee and Ibn Maajah, and At-Tirmidhee said, Hasan Saheeh. Further, Ibn Marduwyah recorded that Abuu Umamah reported that the Prophet (Sallallaahu Alayhi Wasallam) said: Allaah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Suurahs - AlBaqarah, 'Aali Imraan and Taa-Haa. Hisham bin Ammar, the Khaatib (orator) of Damascus (one of the narrators in the above narration), said: As for Al-Baqarah, it is in: [Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever

Living, the One Who sustains and protects all that exists)] [2:255] in 'Aali Imraan, it is in: [Alif-Laam-Meem. Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), Al-HayyulQayyuum (the Ever Living, the One Who sustains and protects all that exists)] [3:1-2] while in Taa-Haa, it is in: [And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists).] [20:111] [Allaah! Laaa 'ilaaha 'illaa Huwa...] mentions that Allaah is the One and Only Lord of all creation. [Al-Hayyul-Qayyuum] testifies that Allaah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allaah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. [Tafseer Ibn Katheer]

[Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists)...] Irrespective of the number of gods or objects of worship set up by ignorant people, the fact remains that godhead in its entirety, belongs exclusively to the Eternal Being, Who is indebted to no one for His existence. In fact, He is not only self-existent, but upon Him rests the entire order of the universe. He alone wields all sovereign authority over His dominion. None shares either His attributes or His power and might, and no one has the same claims against the creatures as He. Hence, if anywhere in the heavens or the earth someone sets up anything or anybody as an object of worship and service ('ilaah) either instead of or in addition to the One True God this amounts to declaring war on reality. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Allaahu laaa 'ilaaha 'illaa Huwal Hayyul Qayyuum

40. Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists [3:2 ] See Tafseer under [2:255] above. Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Wa anatil wujuuhu lilhayyil Qayyuum...

41. And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists)... [20:111] See Tafseer under [2:255] above.

[And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists] Ibn Abbaas and others said: This means that the creatures will be humbled, submissive and compliant to their Compeller, the Ever Living, Who does not die, the Sustainer of all, Who does not sleep. He is the maintainer of everything. He determines the affairs of everything and preserves everything. He is perfect in His Self. He is the One Whom everything is in need of and whom nothing could survive without. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Watawakkal alal Hayyil-Ladhee laa yamuutu wa sabbih bihamdih...

42. And put your trust (O Muhammad - (Sallallaahu Alayhi Wasallam) in the Ever Living One Who dies not, and glorify His Praises... [25:58]

[And put your trust in the Ever Living One Who dies not] meaning, in all your affairs, put your trust in Allaah, the Ever-Living Who never dies, the One Who, [is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything] [Suuratul Hadeed 57:3] The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn. Allaah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
[Back to TOC]

Arabic Text:

Transliteration:

Huwal Hayyu laaa 'ilaaha 'illaa Huu...

43. He is the Ever Living, Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He),... [40:65]

[He is the Ever Living] means, He is the Ever Living, from eternity to eternity, Who was, is and shall be, the First and the Last, the Manifest, the Hidden. [Laaa 'ilaaha 'illaa Huwa] means, there is none comparable or equal to Him. [Tafseer Ibn Katheer]

[He is the Ever Living] That is, His is the real and true life. He only is living by virtue of His own power. No one else has the eternal and everlasting life but Him. All others have borrowed and temporary life, which is destined to death and perishable. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

11 - ALL WILL PERISH EXCEPT HIM

[1] Arabic Text:

Transliteration:

...Kullu shay'in haalikun 'illaa Waj-hah...

Interpretation of the Meaning: ...Everything will be destroyed except His Face. 44... [Suuratul Qasas 28:88] [2] Arabic Text:

Transliteration:

Wa yab-qaa Waj-hu Rabbika Dhul Jalaali wal 'Ikraam.

Interpretation of the Meaning: And there will remain the Face of your Lord, Owner of Majesty and Honor. 45 [Suuratur-Rahmaan 55:27]

Arabic Text:

Transliteration:

...Kullu shay'in haalikun 'illaa Waj-hah...

44. ...Everything will perish save His Face... [28:88]

Here Allaah is telling us that He is Eternal, Ever Lasting, Ever Living, Self-Sustaining, Who, although His creation dies, He will never die, as He says: [Whatsoever is on it (the earth) will perish. And the Face (the Essence, the True Nature) of your Lord full of majesty and honor will remain forever.] [Suuratur-Rahmaan 55:26-27] Allaah used the word Face to refer to Himself, as He says here: [Everything will perish save His Face] meaning, everything except Him. It was reported in the Saheeh via Abuu Salamah that Abuu Hurayrah said, The Messenger of Allaah said: The truest word of a poet was the saying of Labid - indeed everything except Allaah is false. [Tafseer Ibn Katheer]

While giving explanations under Suuratul Baqarah 2:112 about the meanings of wajh at different places in the Glorious Qur'aan, the following explanations were given: [Nay, whoever submits his whole self to Allah and is a doer of good, he will get his reward with his Lord;] [Suuratul Baqarah 2:112 ] The word translated "self" is Wajh, a comprehensive Arabic word. It means;

1. literally "face" but it may imply; 2. countenance or favour, as in 92:20; 3. honour, glory, Presence as applied to Allah, as in 2:115 and perhaps also in 55:27; 4. cause, sake ("for the sake of") as in 76:9; 5. the first part, the beginning as in 3:72; 6. nature, inner being, essence, self, as in 28:88, and perhaps also in 55:27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. [Yusuf Ali] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Wa yab-qaa Waj-hu Rabbika Dhul Jalaali wal 'Ikraam.

45. And the Face of your Lord Dhul-Jalaali wal-Ikraam (full of Majesty and Honour) will abide forever. [55:27] See Tafseer under [28:88] above.

Allaah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allaah wills. Only Allaah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qataadah said, First, Allaah mentioned His creatures and then He said that all of this will perish. And in the reported supplication: O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation. Ash-Shabi said, When you have recited: [Whatsoever is on it (the earth) will perish.] [55:26] do not stop, continue reading: [And the Face of your Lord Dhul-Jalaali wal-Ikraam will remain forever.] [55:27] This Aayah is similar to Allaah's statement: [Everything will perish save His Face] [Suuratul Qasas 28:88] In this Aayah, Allaah describes His Noble Face as being Dhul-Jalaali wal-Ikraam, indicating that He is Worthy of

being revered, and thus, never defied; and obeyed, and thus, never disobeyed. Ibn Abbaas commented on the meaning of Dhul-Jalaal wal-Ikraam, by saying, Owner of greatness and pride. After Allaah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalaal wal-Ikraam, will judge them by His fair Judgement. [Tafseer Ibn Katheer]

[And the Face of your Lord Dhul-Jalaali wal-Ikraam will remain forever.] [55:27] From verse 26-30 of the Suurah (Suuratur-Rahmaan) of this Aayah (27), the jinn and the men have been informed of two realities: First, neither you are immortal nor the provisions that you are enjoying in this world everlasting. Immortal and everlasting is the Being of the High and Supreme God alone Whose greatness this universe testifies, and by Whose grace and kindness you have been favored with these bounties. Now, if someone among you behaves arrogantly, it would be due to his own meanness. If a foolish person assumes haughtiness in his tiny sphere of authority, or becomes god of a few helpless men who fall into his hand, this farce would not last long. A godhead that lags for a mere score or two score years in a corner of the earth whose size in this limitless universe is not even equal to a pea seed, and then becomes a legend of the past, is not something of which one may feel proud and arrogant. The other important truth of which both these creations have been warned is: None of those whom you have set up as deities and removers of hardships and fulfiller of needs, apart from Allaah, whether they are angels or prophets or the moon and the sun, or some other creation, can fulfill any of your needs. These helpless creatures and things themselves stand in need of Allaahs help for their needs and requirements. They themselves pray to Him for help. When they are not able to remove their own hardships, how will they remove your hardships? Whatever is happening in this limitless universe, from the earth to the heavens, is happening under the command of One God alone. No one else has any share in His Godhead. No one therefore can influence anyone elses destiny in any way. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

12 - HE WILL NOT DIE, EVER

[1] Arabic Text:

Transliteration:

Watawakkal Alal Hayyil-Ladhee laa yamuutu wa sabbih bihamdih...

Interpretation of the Meaning: And rely upon the Ever-Living who does not die, and exalt [Allaah] with His praise. 46... [Suuratul Furqaan 25:58]

Arabic Text:

Transliteration:

Watawakkal Alal Hayyil-Ladhee laa yamuutu wa sabbih bihamdih...

46. And put your trust (O Muhammad - (Sallallaahu Alayhi Wasallam)) in the Ever Living One Who dies not, and glorify His Praises,... [25:58] See Tafseer under [25:58] above. Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

13 - PRESENT EVERYWHERE (WITH HIS KNOWLEDGE)

[1] Arabic Text:

Transliteration:

...Fa'aynamaa tuwalluu fathamma Waj-hullaah...

Interpretation of the Meaning: ...So wherever you [might] turn, there is the Face of Allaah 47... [Suuratul Baqarah 2:115] [2] Arabic Text:

Transliteration:

Falanaqussanna alayhimb-Bi ilminw-Wa maa kunnaa ghaaa 'ibeen.

Interpretation of the Meaning: Then We will surely relate [their deeds] to them with knowledge, and We were not [at all]

absent. 48
[Suuratul 'Araaf 7:7]

Arabic Text:

Transliteration:

...Fa'aynamaa tuwalluu fathamma Waj-hullaah...

47. ...so wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)... [2:115] And to Allaah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne). Surely! Allaah is All-Sufficient for His creatures needs, AllKnowing. [Suuratul Baqarah 2:115]

[And to Allaah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)]. This ruling brought comfort to Allaah's Messenger (Sallallaahu Alayhi Wasallam) and his Companions, who were driven out of Makkah and had to depart from the area of Al-Masjid Al-Haram. In Makkah, Allaah's Messenger (Sallallaahu Alayhi Wasallam) used to pray in the direction of Bayt Al-Maqdis, while the Kabah was between him and the Qiblah. When the Messenger migrated to Al-Madeenah, he faced Bayt Al-Maqdis for sixteen or seventeen months, and then Allaah directed him to face Al-Kabah in prayer. This is why Allaah says: [And to Allaah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)]. Ali bin Abi Talhah said that Ibn Abbaas said: The first part of the Qur'aan that was abrogated was about the Qiblah. When Allaah's Messenger (Sallallaahu Alayhi Wasallam) migrated to Al-Madeenah, which was inhabited by the Jews, he was at first commanded to face Bayt Al-Maqdis. The Jews were happy, and Allaah's Messenger (Sallallaahu Alayhi Wasallam) faced Bayt AlMaqdis for some ten months. However, Allaah's Messenger (Sallallaahu Alayhi Wasallam) liked to face the Qiblah of 'Ibraaheem (Al-Kabah at Makkah), and he used to look to the sky and supplicate. So Allaah revealed: [Verily, We have seen the turning of your (Muhammad's) face towards the heaven]

until : [turn your faces (in prayer) in that direction] [Suuratul Baqarah 2:144]. The Jews were disturbed by this development and said, 'What made them change the direction of the Qiblah that they used to face?' Allaah revealed, [Say (O Muhammad - (Sallallaahu Alayhi Wasallam) ): To Allaah belong both, east and the west] and, [So wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)]. 'Ikrimah said that Ibn Abbaas said: [So wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)] means, Allaah's direction is wherever you face, east or west. Mujaahid said that: [So wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)] means, Wherever you may be, you have a Qiblah to face, that is, Al-Kabah. Ibn Jareer said: Others said that this Aayah was revealed to Allaah's Messenger (Sallallaahu Alayhi Wasallam) permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy. For instance, Ibn Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allaah did the same, explaining the Aayah: [So wherever you turn (yourselves or your faces) there is the Face of Allaah).] That Hadeeth was also collected by Muslim, At-Tirmidhee, An-Nasaa'ee, Ibn Abee Haatim, Ibn Marduwyah, and its origin is in the Two Saheehs from Ibn Umar and Amr bin Rabiah without mentioning the Aayah. In his Saheeh, Al-Bukhaaree recorded that Nafi said that whenever Ibn Umar was asked about the prayer during times of fear, he used to describe it and would then say: When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not. Nafi then said, I think Ibn Umar mentioned that from the Prophet.

It was also said that the Aayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake. [Tafseer Ibn Katheer]

[...so wherever you turn (yourselves or your faces) there is the Face of Allaah (and He is High above, over His Throne)...] God is neither eastern nor western. East and west, north and south, and indeed all places and directions are His, though He is not confined to any particular place or direction. Hence, if any place or direction is fixed for worship this does not mean that God dwells there. Likewise, changes in the direction of Prayer is not a proper subject for controversy and dispute. [Tafheemul Qur'aan]

In response to a question asked by someone about this Aayah that If Allaah is above the heavens, why is Allaah's Face there wherever you face? The following scholarly explanations were given: Praise be to Allaah. Firstly: We are obliged to believe that Allaah has risen above His Throne in a manner that befits His majesty, not in a manner that resembles human movement, and to believe that Allaah has a Face that is not like the faces of His creation. So we should not go astray when interpreting verses and we must not distort their meanings; we should follow the views of the righteous salaf concerning that. With regard to the tafseer (commentary) on this verse, Shaykh Ibn Uthaymeen said: If you ask whether every mention of the wajh (face) with reference to Allaah means the Face of Allaah which is one of His attributes, the answer is that this is the basic principle. Allaah says (interpretation of the meaning): And turn not away those who invoke their Lord, morning and afternoon seeking His Face [al-Anaam 6:52]. And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance of his Lord, the Most High.

He surely, will be pleased (when he will enter Paradise) [al-Layl 92:19-21] And there are other similar verses. The basic principle is that what is meant by wajh is the Face of Allaah which is one of His attributes. But there is a verse concerning which the mufassireen differed, which is this verse (interpretation of the meaning): And to Allaah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allaah [al-Baqarah 2:115] Some of them said that what is meant by wajh here is direction, because Allaah says (interpretation of the meaning): For every nation there is a direction to which they face (in their prayers) [al-Baqarah 2:148] So what is meant by wajh here is direction, so there is the wajh of Allaah means there is the direction of prayer which Allaah accepts. They said: because when travelling, if a person offers naafil prayers he can pray in whatever direction he is facing. But the correct view is that what is meant by wajh here is the Face of Allaah. So wherever you turn there is the Face of Allaah, because Allaah encompasses all things, and because it was proven from the Prophet (peace and blessings of Allaah be upon him) that when the worshipper stands to pray, Allaah in front of him. Hence it is forbidden for the worshipper to spit in front of him, because Allaah is in front of him. So if you pray in a place where you do not know where the qiblah is, but you do your best to figure it out and pray, and the qiblah is in fact behind you, then Allaah is in front of you even in this situation. This is the correct meaning which is in accordance with the apparent meaning of the verse, and the first meaning does not in fact contradict it. So the two meanings do not contradict one another. It should be noted that this mighty Face which is described in terms of majesty and honour cannot be fully encompassed by human descriptions and imagination. Rather everything that you can think of, Allaah is above that and is greater. but they will never compass anything of His Knowledge [Ta-Ha 20:110 interpretation of the meaning] With regard to the verse (interpretation of the meaning): Everything will perish save His Face [al-Qasas 28:88]

What this means is that everything will perish except His Essence of which His Face is one of the attributes. Sharh al-Aqeedah al-Waasitiyyah by Ibn Uthaymeen, 1/243-245. We should not compare the Creator to His creation and imagine Him in terms of His creation, for Allaah is as He has said of Himself (interpretation of the meaning): There is nothing like Him [al-Shoora 42:11] So Allaah has risen above His Throne, and He faces the worshipper when he prays, and there is no contradiction between them with regard to Allaah. Some people were similarly confused about the issue of Allaah descending during the last third of the night to the lowest heaven. They said that the night is not the same throughout the earth, so how can Allaah descend during the night and day at the same time? Shaykh Ibn Uthaymeen said: Later generations who knew that the earth is round and that the sun revolves around the earth said: how can He descend during the last third of the night, when the last third of the night moves from the Kingdom of Saudi Arabia and goes to Europe and areas nearby? We say: now you are comparing the attributes of Allaah to the attributes of created beings. If you believe it you do not have to do anything beyond that, so do not ask how. Rather say: When it is the last third of the night in the Kingdom of Saudi Arabia, then Allaah descends, and when it is the last third of the night in America, Allaah descends then as well. So our attitude is that we believe what has reached us via Muhammad (peace and blessings of Allaah be upon him), and that Allaah descends to the lowest heaven when there is one third of the night left, and says, Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask My forgiveness that I may forgive him? Sharh al-Waasitiyyah, 2/437. And Allaah knows best. [Shaykh Muhammad Saalih Al-Munajjid : http://islam-qa.com/en/ref/10243/] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Falanaqussanna alayhimb-Bi ilminw-Wa maa kunnaa ghaaa 'ibeen.

48. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We were not absent. [7:7]

Ibn Abbaas commented on Allaah's statement: [Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.] The Book will be brought forth on the Day of Resurrection and it will speak, disclosing what they used to do. [and indeed We have not been absent] meaning, On the Day of Resurrection, Allaah will inform His servants about what they said and did, whether substantial or minor. Certainly, He witnesses to everything, nothing escapes His observation, and He is never unaware of anything. Rather, He has perfect knowledge of what the eyes are deluded by and what the hearts conceal, [Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)] [Suuratul 'An-aam 6:59] [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

14 - HIS NAMES ARE THE MOST EXCELLENT

[1] Arabic Text:

Transliteration:

Walillaahil 'Asmaaa 'ul-Husnaa fad uuhu bihaa...

Interpretation of the Meaning: And to Allaah belong the best names, so invoke Him by them. 49... [Suuratul 'Araaf 7:180] [2] Arabic Text:

Transliteration:

Qulid-ullaaha 'awid-ur-Rahmaan, 'Ayyammaa tad-uu falahul 'Asmaaa 'ul-Husnaa...

Interpretation of the Meaning: Say, Call upon Allaah or call upon the Most Merciful. Whichever [name] you call - to Him

belong the best names. 50...

[Suuratul 'Israa' 17:110] [3] Arabic Text:

Transliteration:

Allaahu Laaa 'ilaaha 'illaa Huwa lahul 'Asmaaa 'ul-Husnaa.

Interpretation of the Meaning: Allaah - there is no deity except Him. To Him belong the best names. 51

[Suuratu Taa Haa 20:8] [4] Arabic Text:

Transliteration:

Huwallaahul Khaaliqul Baari'ul Musawwir, lahul 'Asmaaa 'ul-Husnaa...

Interpretation of the Meaning: He is Allaah, the Creator, the Inventor, the Fashioner; to Him belong the best names. 52... [Suuratul Hashr 59:24]

Arabic Text:

Transliteration:

Walillaahil 'Asmaaa 'ul-Husnaa fad uuhu bihaa...

49. And (all) the Most Beautiful Names belong to Allaah, so call on Him by them,... [7:180]

Abuu Hurayrah narrated that Allaah's Messenger (Sallallaahu Alayhi Wasallam) said: Verily, Allaah has ninety-nine Names, a hundred less one; whoever counts (and preserves) them (that is, believes in their meanings and acts accordingly), will enter Paradise. Allaah is Witr (One) and loves Al-Witr (the odd numbered things) The Two Saheehs collected this Hadeeth. We should state that Allaah's Names are not restricted to only ninetynine. For instance, in his Musnad, Imaam Ahmad recorded that Abdullaah bin Masuud said that Allaah's Messenger (Sallallaahu Alayhi Wasallam) said: Any person who is overcome by sadness or grief and supplicates; `O Allaah! I am Your servant, son of Your female servant. My forelock is in Your Hand. Your decision concerning me shall certainly come to pass. Just is Your Judgement about me. I invoke You by every Name that You have and that You called Yourself by, sent down in Your Book, taught to any of Your creatures, or kept with You in the knowledge of the Unseen that is with You. Make the Glorious Qur'aan the spring of my heart, the light of my chest, the remover of my grief and the dissipater of my concern.' Surely, Allaah will remove his grief and sadness and exchange them for delight. The Prophet (Sallallaahu Alayhi Wasallam) was asked "O Messenger of Allaah! Should we learn these words'' He (Sallallaahu Alayhi Wasallam) said: Yes. It is an obligation on all those who hear this supplication to learn it. [Tafseer Ibn Katheer]

From time immemorial, and among most traditional Muslim communities across the world, Almighty Allaah was believed to have 99 Names (only). But research and logical deduction has since proven this long-held assertion to be incorrect as the Almighty Allaah (Subhaanahu Wataaalaa) is the only ONE Who knows the total number of His Beautiful Names. This is in accordance with the saying of Allaahs Messenger (Sallallaahu Alayhi Wasallam) in the well known duaa that says: I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book (Quraan), or You taught to one (Prophet Muhammad (Sallallaahu Alayhi Wasallam)) of Your creation, OR YOU HAVE PRESERVED IN THE KNOWLEDGE OF THE UNSEEN WITH YOU However, the Names of Allaah that we can know are restricted to those authentically mentioned by Him (in the Quraan) or His Prophet (in the Sunnah) and there is no place for the intellect or personal thought regarding them. There is no room for human intellect to ascribe names to Him without any authentic evidence. It is prohibited to attribute to Allaah any name that He did not explicitly attribute to Himself in His Book (Quraan) or His Messengers (Sallallaahu Alayhi Wasallam) Sunnah. Allaah (Subhaanahu Wataaalaa) says: [Do not pursue that of which you have no knowledge] [Suuratul 'Israa' 17:36] He also says: [Say: My Lord has forbiddenand that you say about Allaah that of which you have no knowledge.] [Suuratul 'Araaf 7:33] He also says: [(He Alone is) the All-knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen). Except to a Messenger (from mankind) whom He has chosen (He informs him of (the) Unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him] [Suuratul Jinn 72:26-27] He also says: [Muhammad (Sallallaahu Alayhi Wasallam) is not the father of any of your men, but he is the Messenger of Allaah and the Last (Seal) of the Prophets and Allaah is Ever All-Aware of everything] [Suuratul 'Ahzaab 33:40] Therefore, from the above, there is no way a person could know an authentic Name of Allaah (Subhaanahu Wataaalaa) except from the Holy Quraan and authentic Ahaadeeth of the Prophet (Sallallaahu Alayhi Wasallam), and in accordance with the conditions that determine the real Names of Allaah (Subhaanahu Wataaalaa).

Allaah (Subhaanahu Wataaalaa) has mentioned many of His Names in His Book (Quraan) and His Messengers (Sallallaahu Alayhi Wasallam) Sunnah. Meanwhile, there seems to be a problem. The problem is that many Muslims cannot differentiate the authentic Names of Allaah from the inauthentic, that is, those Names that should be attributed to Allaah or used to call on Him, and the ones that should not be attributed to Him, nor used to call Him. All the praises and thanks are due to Allaah, as this humble effort would help to solve this problem as much as possible, since there is no authentic narration from the Prophet (Sallallaahu Alayhi Wasallam) that lists all these authentic Names in a single narration. Imaam At-Tirmidhee, Ibn Maajah, and others, have reported a hadeeth that states ninety-nine (99) Names of Allaah. However, the report is not authentic (See Shaykhul-Islaam, Ibn Taymiyyah, Majmuu-ul-Fataawaa, Vol. 6). In the said report, there are some names that are not Names of Allaah. Also, there are other Names of Allaah that are not included in the list. We feel comfortable to state that this chapter contains some authentic Names of Allaah from the Quraan and authentic Sunnah, Inshaa' Allaah. Based on Abuu Hurairahs following hadeeth, some people think that Allaahs Names are limited to ninety-nine (99). Abuu Hurayrah (Radiyallaahu Anhu) reported that Allaahs Messenger (Sallallaahu Alayhi Wasallam) said: Indeed, Allaah has ninety-nine NamesOne hundred minus one, whoever encompasses them (with knowledge, belief and action) will enter Paradise. And He (Allaah) is Witr (One and Unique) and loves witr (odd numbers) The above hadeeth is not a proof that Allaah has only 99 Names that we can know. Rather, this hadeeth merely indicates that 99 of Allaahs Names have special merit, or that there are 99 specific Names of Allaah which if encompassed, enumerated, memorized or acted upon, etc, will cause a person to enter Paradise. It did not say: the Names of Allaah are 99, whoever encompasses them will enter Paradise. According to a logical explanation, if for example, I tell you that: I have $100, which I have kept aside for charity, this does not prevent the fact that I also have other Dollars which I did not keep aside for charity. Therefore, Allaahs Names that could be known from the Holy Quraan and authentic Ahaadeeth, in accordance with the conditions that determine them, may be more than ninety-nine (99)... [Muslim Prayers for Everyday Success, 4th Edition, Chapter Eleven (11)] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Qulid-ullaaha 'awid-ur-Rahmaan, 'Ayyammaa tad-uu falahul 'Asmaaa 'ul-Husnaa...

50. Say (O Muhammad - (Sallallaahu Alayhi Wasallam)): Invoke Allaah or invoke Ar-Rahmaan (the Most Gracious), by whatever name (with authentic evidence) you invoke Him (it is the same), for to Him belong the Best Names.... [17:110]

Allaah says: [Say] O Muhammad (Sallallaahu Alayhi Wasallam), to these idolators who deny that Allaah possesses the attribute of mercy and refuse to call Him Ar-Rahmaan, [Invoke Allaah or invoke Ar-Rahmaan (the Most Gracious), by whatever name (with authentic evidence) you invoke Him (it is the same), for to Him belong the Best Names.] meaning, there is no difference between calling on Him as Allaah or calling on Him as Ar-Rahmaan, because He has the Most Beautiful Names, as He says: [He is Allaah, beside Whom none has the right to be worshipped but He the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.] [Suuratul Hashr 59:22] Until His saying; [To Him belong the Best Names. All that is in the heavens and the earth glorify Him...] [Suuratul Hashr 59:24] Makhul reported that one of the idolators heard the Prophet saying when he was prostrating: O Most Gracious, O Most Merciful. The idolator said, he claims to pray to One, but he is praying to two! Then Allaah revealed this Aayah. This was also narrated from Ibn Abbaas, and by Ibn Jareer. [Tafseer Ibn Katheer]

[Say (O Muhammad - Sallallaahu Alayhi Wasallam): Invoke Allaah or invoke Ar-Rahmaan (the Most Gracious), by whatever name (with authentic evidence) you invoke Him (it is the same), for to Him belong the Best Names.] This is the answer to another objection of the disbelievers. They said: We have heard the name Allaah for the Creator but where from have you brought the name Rahmaan? This was because the name Rahmaan was not used for Allaah and they did not like it. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Allaahu Laaa 'ilaaha 'illaa Huwa lahul 'Asmaaa 'ul-Husnaa.

51. Allaah! Laaa 'ilaaha 'illaa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names. [20:8]

[Allaah! None has the right to be worshipped but He! To Him belong the Best Names.] This means, 'He Who revealed this Qur'aan to you (O Muhammad - Sallallaahu Alayhi Wasallam), He is Allaah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.' [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

Huwallaahul Khaaliqul Baari'ul Musawwir, lahul 'Asmaaa 'ul-Husnaa...

52. He is Allaah, Al-Khaaliq (the Creator), Al-Baari' (the Inventor of all things), Al-Musawwir (the Bestower of forms). To Him belong the Best Names... [59:24]

[He is Allaah, Al-Khaaliq, Al-Baari', Al-Musawwir.] Al-Khaaliq refers to measuring and proportioning, Al-Baari' refers to inventing and bringing into existence what He has created and measured. Surely, none except Allaah is able to measure, bring forth and create whatever He wills to come to existence. Allaah's statement: [Al-Khaaliq, Al-Baari', Al-Musawwir] means, if Allaah wills something, He merely says to it be and it comes to existence in the form that He wills and the shape He chooses; [In whatever form He willed, He put you together.] [Suuratul 'Infitaar 82:8] Allaah describing Himself as being Al-Musawwir, Who brings into existence anything He wills in the shape and form He decides. Allaah the Exalted says: [To Him belong Al-Asmaa-'ul Husnaa (the Best Names).] See Tafseer under [7:180] above. [Tafseer Ibn Katheer]

[He is Allaah, Al-Khaaliq, Al-Baari', Al-Musawwir.] [Al-Khaaliq (the Creator)] That is, those who regard a creature as an associate in His powers, authority, attributes, or in His Being, in fact, utter a grave falsehood, for Allaah is far exalted that anybody or anything should be an associate with Him in any sense. [He is Allaah, Al-Khaaliq (the Creator), Al-Baari' (the Inventor of all things), Al-Musawwir (the Bestower of forms)] That is, the entire world and everything in it, from the initial plan of its creation till its coming into existence in its final, finished form, is entirely Allaahs work of creation. Nothing has come into existence by itself nor come about accidentally, nor has anyone else the least share in its creation and development. Here, Allaahs act of creation has been described in three separate stages, which take place one after the other. First is the stage of khalq, which means to ordain, or to plan. It is like an engineers conceiving the design of a building, which he intends to build for a specific purpose and draws out its detailed diagram and model. The second stage is barr, which actually means to separate, to cut, to split asunder. The Creator has been called AlBaari' in the sense that He enforces the plan He has conceived and brings out the thing from non-existence into existence. It is Analogous to the engineers putting marks on the ground of the full measurements of the building according to the plan, digging the foundations, raising the walls and completing all the practical preliminaries of the construction work. The third stage is taswir, which means to give shape; here it implies giving something its final complete shape. In all these three stages there is no resemblance whatever between Allaahs work and human works. None of human plans is such as may not have been derived from previous models and plans. But each of Allaahs plans is, unique and His own original creation. Whatever man makes, he makes it by combining the substances created by Allaah. He does not bring anything from nonexistence into existence, but composes and constructs by different methods whatever is present and available. Contrary to this, Allaah has brought everything from non-existence into creation, and the substance itself of which He has made the universe is created by Him. Likewise, in the matter of giving shape also man is not the inventor but an imitator, and only a poor imitator. The real Maker of forms and shapes is Allaah, Who has given a unique and matchless shape to every species and individual and has never repeated exactly the same shape or form. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

15 - HE IS NEAR

[1] Arabic Text:

Transliteration:

Wa 'idhaa sa'alaka ibaadee annee fa 'innee Qareeb...

Interpretation of the Meaning: And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. 53... [Suuratul Baqarah 2:186] [2] Arabic Text:

Transliteration:

...Fastaghfiruuhu thumma tuubuuu 'ilayh, 'inna Rabbee Qareebum-Mujeeb.

Interpretation of the Meaning: ...so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and

responsive. 54
[Suuratu Huud 11:61] [3] Arabic Text:

Transliteration:

...Wa 'inih-tadaytu fabimaa yuuheee 'ilayya Rabbee, 'Innahuu Sameeun Qareeb.

Interpretation of the Meaning: ...But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and

near. 55
[Suuratu Saba' 34:50]

Arabic Text:

Transliteration:

Wa 'idhaa sa'alaka ibaadee annee fa 'innee Qareeb...

53. And when My slaves ask you (O Muhammad - Sallallaahu Alayhi Wasallam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge)... [2:186]

Imaam Ahmad reported that Abuu Muusaa Al-Ashari said, We were in the company of Allaah's Messenger during a battle. Whenever we climbed a high place, went up a hill or went down a valley, we used to say, 'Allaah is the Most Great,' raising our voices. The Prophet came by us and said: O people! Be merciful to yourselves (i.e., don't raise your voices), for you are not calling a deaf or an absent one, but One Who is All-Hearer, All-Seer. The One Whom you call is closer to one of you than the neck of his animal. O Abdullaah bin Qais (Abuu Muusaa's name) should I teach you a statement that is a treasure of Paradise: Laa hawla wa laa quwwata illaa billaah (there is no power or strength except from Allaah). This Hadeeth was also recorded in the two Saheehs, and Abuu Daawuud, An-Nasaa'ee, At-Tirmidhee and Ibn Maajah recorded similar wordings. Furthermore, Imaam Ahmad recorded that Anas said that the Prophet (Sallallaahu Alayhi Wasallam) said: Allaah the Exalted said, I am as My servant thinks of Me, and I am with him whenever he invokes Me. Allaah accepts the Invocation.

[And when My slaves ask you (O Muhammad - Sallallaahu Alayhi Wasallam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge)] Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart...

[Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]

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Arabic Text:

Transliteration:

...Fastaghfiruuhu thumma tuubuuu 'ilayh, 'inna Rabbee Qareebum-Mujeeb.

54. ...then ask forgiveness of Him and turn to Him in repentance. Certainly, my Lord is Near (to all by His Knowledge), Responsive. [11:61]

[then ask forgiveness] 'This is in reference to your previous sins.' [and turn to Him in repentance.] 'This is in reference to the future.' [Certainly, my Lord is Near (to all by His knowledge), Responsive.] This is similar to Allaah's statement: [And when My servants ask you concerning Me, then (answer them), I am indeed Near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me.] [Suuratul Baqarah 2:186] [Tafseer Ibn Katheer]

[Certainly, my Lord is Near (to all by His knowledge), Responsive.] In this concise sentence, the Qur'aan has refuted a grave misunderstanding of the mushriks, which has in every age misled people into wrong creeds. They presumed that Allaah lived far away from them and, therefore, was unapproachable like their own rulers on the earth. As the only way of approach to them was an intercessor who alone could receive and present their requests and applications to their rulers, and convey their answers to them, they presumed that there should be some intercessor to help approach Allaah and bring to them the answers to their prayers. Obviously this is a false presumption, which has been endorsed and encouraged by clever people that Allaah is out of the reach of common people and it is not possible for them to reach Him and present their prayers and get their answers. So they should search for such sacred beings as may have an approach to Him. Accordingly, they tried to

secure the services of those who were well versed in the art of conveying the requests with the necessary presents and gifts to the Highest Authority. This misunderstanding created hosts of intercessors, and the establishment of the system of priesthood, which has so incapacitated the followers of mushrik creeds of ignorance that they cannot perform by themselves any religious ceremony from birth to death. Now let us consider the concise answer of Prophet Saalih (Alayhis-Salaam), by which he broke asunder the false presumption of the mushriks. It is this: Allaah is near at hand, so you can invoke His help directly without the help of any interceder. He answers prayers, so you can yourselves receive the answer to your prayer. Though He is the Highest, each one of you will find Him so near to yourself that you will be able to convey your request even in a whisper, nay, you are permitted to convey your requests openly or secretly to Him. Therefore give up the folly of seeking interceders and setting them up as His partners, and address your prayers to Him Who is near at hand and answers prayers. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Arabic Text:

Transliteration:

...Wa 'inih-tadaytu fabimaa yuuheee 'ilayya Rabbee, 'Innahuu Sameeun Qareeb.

55. ...But if I remain guided, it is because of the Revelation of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things). [34:50] Say: If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things). [Suuratu Saba' 34:50]

[Say: If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...] means, all good comes from Allaah, and in what Allaah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as Abdullaah bin Masuud, may Allaah be pleased with him, said when he was asked about some issue. He said, I will say what I think, and if it is correct, then it is from Allaah, and if it is wrong, then it is from me and from the Shaytaan, and Allaah and His Messenger have nothing to do with it. [Truly, He is All-Hearer, Ever Near] means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasaa'ee recorded the Hadeeth of Abuu Muusaa which also appears in the Two Saheehs: ...You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive... [Tafseer Ibn Katheer]

[Say: If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...] From this verse some people of the modern age have argued thus: According to it the Prophet (Sallallaahu Alayhi Wasallam) also could go astray: rather used to go astray. That is why Allaah has made the Prophet (Sallallaahu Alayhi Wasallam) himself say: If I have gone astray, I am myself responsible for this. And I am on right guidance only when my Lord sends down revelation (i.e. verses of the Qur'aan) to me. By this wrong interpretation these unjust people in fact want to prove that the Prophets (Sallallaahu Alayhi Wasallam) life was, God forbid, a combination of guidance and error, and Allaah had made him confess this before the disbelievers lest one should adopt his obedience completely, taking him to be wholly on right guidance. The fact however is that whoever considers the theme in its correct context will know that here the words, if I have gone astray, are not meant to give the meaning that the Prophet (Sallallaahu Alayhi Wasallam) actually used to go astray, but it means: If I have gone astray, as you accuse that I have, and my claim to Prophethood and my this invitation to Tawheed are the result of the same deviation, as you seem to imagine, then the burden of my going astray, will be on me alone; you will not be held responsible for it. But if I am on right guidance, as in fact I am, it is because I receive revelation from my Lord, by virtue of which I have obtained the knowledge of the guidance. My Lord is near at hand and is hearing everything. He knows whether I have gone astray or I am on right guidance from Him. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

16 - NEARER THAN THE JUGULAR VEIN (IN NECK)

[1] Arabic Text:

Transliteration:

...Wa nahnu 'aqrabu 'ilayhi min hablil wareed.

Interpretation of the Meaning: ...and We are closer to him than [his] jugular vein.56 [Suuratu Qaaf 50:16]

Arabic Text:

Transliteration:

...Wa nahnu 'aqrabu 'ilayhi min hablil wareed.

56. ...And We are nearer to him than his jugular vein (by Our Knowledge). [50:16] ...His Command descends between them (heavens and earths), that you may know that Allaah has power over all things, and that Allaah surrounds all things in (His) Knowledge. [Suuratut-Talaaq 65:12]

Allaah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allaah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Saheeh, Allaah's Messenger (Sallallaahu Alayhi Wasallam) said: Verily, Allaah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it. [Tafseer Ibn Katheer]

[...And We are nearer to him than his jugular vein (by Our Knowledge).]

That is, Our power and Our knowledge has so encompassed man from within and without that Our power and knowledge is closer to him than his own jugular-vein. We do not have to travel from a distance to hear what he says, but We directly know every thought that arises in his heart. Likewise, when We shall want to seize him, We will not have to seize him after covering a distance, for wherever he is, he is in Our grasp; and whenever We will, We will seize him. [Tafheemul Qur'aan] Back to the Aayah/Aayaat [Verse(s)]
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Allaah His Introduction

17 - VISION CANNOT COMPREHEND HIM

[1] Arabic Text:

Transliteration:

Laa tud-rikuhul 'absaaru wa Huwa yud-rikul 'absaar...

Interpretation of the Meaning: Vision perceives Him not, but He perceives [all] vision; 57... [Suuratul 'An-aam 6:103]

Arabic Text:

Transliteration:

Laa tud-rikuhul 'absaaru wa Huwa yud-rikul 'absaar...

57. No vision can grasp Him, but His Grasp is over all vision... [6:103]

[No vision can grasp Him] in this life. The vision will be able to look at Allaah in the Hereafter, as affirmed and attested to by the numerous Hadeeths from the Prophet (Sallallaahu Alayhi Wasallam) through authentic chains of narration in the collections of the Saheehs, Musnad and Sunan collections. As for this life, Masruq narrated that Aa'ishah (Radiyallaahu Anhaa) said: Whoever claims that Muhammad has seen his Lord, will have uttered a lie against Allaah, for Allaah the Most Honored, says, No vision can grasp Him, but His grasp is over all vision. In the Saheeh (Muslim) it is recorded that Abuu Muusaa Al-Ashari narrated from the Prophet (Sallallaahu Alayhi Wasallam): Verily, Allaah does not sleep and it does not befit His majesty that He should sleep. He lowers the scale (of everything) and raises it. The deeds of the day are ascended to Him before the night, and the deeds of the night before the day. His Veil is the Light - or Fire - and if He removes it (the veil), the Light of His Face will burn every created thing that His sight reaches.... Allaah says: And when Muusaa came at the time and place appointed by Us, and his Lord (Allaah) spoke to him; he said: O my Lord! Show me (Yourself), that I may look upon You. Allaah said: You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me. So when his Lord appeared to the mountain, He made it collapse to dust, and Muusaa fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers. [Suuratul 'Araaf 7:143] These Aayah and Hadeeths do not negate the fact that Allaah will be seen on the Day of Resurrection by His believing servants, in the manner that He decides, all the while preserving His might and grace as they are.

The Mother of the Faithful, Aa'ishah, used to affirm that Allaah will be seen in the Hereafter, but denied that it could occur in this life, mentioning this Ayah as evidence: [No vision can grasp Him, but His grasp is over all vision.] Her denial was a denial of the ability to encompass Him, meaning to perfectly see His grace and magnificence as He is, for that is not possible for any human, angel or anything created. Allaah's statement, [but His grasp is over all vision.] means, He encompasses all vision and He has full knowledge of them, for He created them all. In another Aayah, Allaah says: [Should not He Who has created know And He is the Most Subtle, Well Acquainted (with all things).] [Suuratul Mulk 67:14] It is also possible that 'all vision' refers to those who have the vision. As-Suddi said that Allaah's statement, [No vision can grasp Him, but His grasp is over all vision.] means, Nothing sees Him (in this life), but He sees all creation. [Tafseer Ibn Katheer] Back to the Aayah/Aayaat [Verse(s)]
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18 - CONCLUSION

This lesson one is just a very brief introduction about Allaah (Subhaanahu Wata'aalaa) from the Glorious Qur'aan. More will be learned about Allaah (Subhaanahu Wataaalaa) in the coming lesson two and subsequent ones, Bi idhnillaahi Ta'aalaa. Unlike the polytheistic beliefs (of the pagans, the Jews, the Christians, and so on) and the atheistic beliefs possessed by some people of the world, the Qur'aan establishes the Islamic Monotheistic beliefs, which all Prophets from Aadam to Easaa (Jesus) were upon (Peace be on them), that there is only One God, Allaah, Whom Alone deserves to be worshipped. He is the Originator of the Heavens and the earth. He is the Greatest, Mighty and the Only Sustainer of all that exist. He is One, not three gods in one, not two gods in one, the Self-Sufficient Master, Whom all creatures need (He neither eats nor drinks), He begets not, nor was He begotten, there is none co-equal or comparable unto Him. He has no partner, He is the First, the Last, the First and the Last are His, ever Living/Immortal/Eternal. None has the right to be worshipped but He, He is the Omnipotent and Omniscient and solely commands the power of life and death over all things. Glorified be Allaah, and I praise Him. Glorified be You, Oh Allaah, and I praise You. I bear witness that none has the right to be worshipped except You, I seek Your forgiveness and turn to You in repentance.
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19 - GUIDE TO ARABIC TRANSLITERATION IN THIS BOOK

(A) In transliterating Arabic words, the following system of symbols has been used:

Note: Subhaanahu Wataaalaa (Glorified and Exalted is His.) Sallallaahu Alayhi Wasallam (May Allaahs Blessings and Peace be upon him.) Alayhis-Salaam (Peace (of Allaah) be upon him ) Radiyallaahu Anhu (May Allaah be pleased with him.) Radiyallaahu Anhaa (May Allaah be pleased with her.) Rahimahullaah (May Allaah have mercy on him)

20 - BIBLIOGRAPHY

1. The Encyclopaedic Index of the Qur'aan Dr. Syed Muhammad Osama 2. Tafseer Ibn Katheer Explanation of the Qur'aan by Ibn Katheer Translated and abridged by a group of scholars under the supervision of: Sheikh Safiur-Rahmaan Al-Mubarakpuri 3. Tafheem Al-Qur'aan Towards Understanding the Qur'aan (Abridge Version) Sayyid Abul A'laa Mawduudee Translated and Edited by Zafar Ishaq Ansari 4. The Qur'aan Translation of the Meanings of the Glorious Qur'aan Translated by Saheeh International Abul Qasim Publishing House, Riyaadh. 5. The Noble Qur'aan Dr. Muhammad Taqi-ud-Din Al-Hilaali, Ph.D. and Dr. Muhammad Muhsin Khaan Translation of the meaning of The Noble Quraan in the English Language (King Fahd Complex for the printing of the Holy Quraan, Madeenah, K.S.A.). 6. The Holy Qur'aan King Fahd Holy Qur'aan Printing Complex An updated version of the Abdullaah Y. Ali translation, revised and edited by a committee at The Presidency of Islamic Researches, IFTA, Call and Guidance (in Madeenah, Saudi Arabia). 7. The Meaning of the Holy Qur'aan English Translation and Tafseer (commentary) by: Abdullaah Yusuf Ali 8. Shaykh Muhammad Saalih Al-Munajjid Islam-qa.com 9. Muslim Prayers for Everyday Success (4th Edition) Researched, Compiled and Edited by: Abdur-Raheem Adebayo Shittu Esq 10. A Modern Introduction to Islam by: Abdur-Raheem Adebayo Shittu Esq 11. http://www.searchtruth.com/quran_reading/quran.html

12. http://www.qtafsir.com/ 13. http://www.islamicstudies.info/tafheem.php 14. http://quran.com/ 15. http://noblequran.com/translation/index.html 16. http://www.qurancomplex.com/Quran/Targama/Targama.asp

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