خَبَرٌNewsعَنْaboutالِاسْمِthe nameبِالْفَصْلِin the chapter
News about the name in the chapter.
عَلَىonاسْتِقَالَةٍa resignationالرَّسْمِof the drawing
On the resignation of the drawing.
وَالصِّفَةِand the attribute.
And the attribute.
الْمَعْنَىThe meaningوَandفِيinالصَّحِيحِthe authenticحَدِيثِhadithالِاسْتِخَارَةِof seeking guidance:اللَّهُمَّ"O Allah,إِنِّيindeed Iأَسْتَخِيرُكَseek Your guidanceبِعِلْمِكَby Your knowledge,وَأَسْتَقْدِرُكَand I ask You for capabilityبِقُدْرَتِكَby Your power."
The meaning and in the authentic hadith of seeking guidance: "O Allah, indeed I seek Your guidance by Your knowledge, and I ask You for capability by Your power."
فَهُوَFor Heقَادِرٌis capableبِقُدْرَةٍwith power.
For He is capable with power.
وَقَالَAnd saidتَعَالَىthe Exalted:u061aيَاOمُوسَىMoses,إِنِّيindeed Iاصْطَفَيْتُكَhave chosen youعَلَىoverالنَّاسِthe peopleبِرَسَالَاتِيwith My messagesوَبِكَلَامِيand with My speech.
And the Exalted said: 'O Moses, indeed I have chosen you over the people with My messages and with My speech.'
فَهُوَFor Heمُتَكَلِّمٌis speakingبِكَلَامٍwith speech.
For He is speaking with speech.
وَهُوَAnd Heالْعَظِيمُis the Greatestالَّذِيwhoلَهُhasالْعَظَمَةُgreatness,كَمَاasفِيinالصَّحِيحِthe authentic narrationعَنْهُfrom Him,صَلَّىmay Allah bestow peaceاللَّهُand blessingsعَلَيْهِupon himوَسَلَّمَand grant him security,يَقُولُsayingاللَّهُAllahتَعَالَىthe Exalted:الْعَظَمَةُ"Greatnessإِزَارِيis My lower garment,وَالْكِبْرِيَاءُand majestyرِدَائِيis My upper garment."
And He is the Greatest who has greatness, as in the authentic narration from Him, may Allah bestow peace and blessings upon him and grant him security, saying Allah the Exalted: "Greatness is My lower garment, and majesty is My upper garment."
وَهُوَAnd Heالْحَكِيمُis the Wiseالَّذِيwhoلَهُhasالْحُكْمُjudgment.
And He is the Wise who has judgment.
فَالْحُكْمُSo the judgmentلِلَّهِbelongs to Allahالْعَلِيِّthe Most High,الْكَبِيرِthe Most Great.
So the judgment belongs to Allah the Most High, the Most Great.
وَأَجْمَعَAnd it was agreedأَنَّهُthat ifلَوْsomeoneحَلَفَsworeبِحَيَاةِby the life ofاللَّهِAllah,أَوْorسَمْعِهِHis hearing,أَوْorبَصَرِهِHis sight,أَوْorقُوَّتِهِHis power,أَوْorعِزَّتِهِHis might,أَوْorعَظَمَتِهِHis greatness,انْعَقَدَتْhis oath is bindingيَمِينُهُand valid,وَكَانَتْand it requiresمُكَفِّرَةًexpiation if broken,لِأَنَّbecauseهَذِهِthese areصِفَاتُattributes ofكَمَالِهِHis perfectionالَّتِيfrom whichاشْتُقَّتْare derivedمِنْهَاtheirأَسْمَاؤُهُHis names.
And it was agreed that if someone swore by the life of Allah, or His hearing, or His sight, or His power, or His might, or His greatness, his oath is binding and valid, and it requires expiation if broken, because these are attributes of His perfection from which His names are derived.
وَأَيْضاًAnd also:لَوْifلَمْwere notتَكُنْto beأَسْمَاؤُهُHis namesمُشْتَمِلَةًencompassingعَلَىuponمَعَانٍmeaningsوَصِفَاتٍand attributes,لَمْit would notيَصِحَّbe properأَنْtoيُخْبَرَinformعَنْهُabout Himبِأَفْعَالِهَاby their actions.
And also: if His names were not encompassing upon meanings and attributes, it would not be proper to inform about Him by their actions.
فَلَاSo it would notيُقَالَbe said:يَسْمَعُHe hearsوَيَرَىand seesوَيَعْلَمُand knowsوَيَقْدِرُand is capableوَيُرِيدُand wills.
So it would not be said: He hears and sees and knows and is capable and wills.
فَإِنَّFor indeedثُبُوتَthe establishmentأَحْكَامِof the rulingsالصِّفَاتِof the attributesفَرْعٌis a branch ofثُبُوتِهَاtheir establishment.
For indeed, the establishment of the rulings of the attributes is a branch of their establishment.
وَأَيْضاًAnd also,فَلَوْifلَمْwere notتَكُنْto beأَسْمَاؤُهُHis namesذَوَاتِpossessors ofمَعَانٍmeaningsوَأَوْصَافٍand descriptions,لَكَانَتْthey would beجَامِدَةًstaticكَالْأَعْلَامِlike proper nounsالْمَحْضَةِpurely,الَّتِيwhichلَمْwere notتُوضَعْdesignatedلِمُسَمَّاهَاfor their named objectsبِاعْتِبَارِin consideration ofمَعْنًىa meaningقَامَsubsistingبِهِtherein.
And also, if His names were not possessors of meanings and descriptions, they would be static like purely proper nouns, which were not designated for their named objects in consideration of a meaning subsisting therein.
فَكَانَتْThus they would beكُلُّهَاallسَوَاءًequal,وَلَمْand there would notيَكُنْbeفَرْقٌany differenceبَيْنَbetweenمَدْلُولَاتِهَاtheir indications.
Thus they would be all equal, and there would not be any difference between their indications.
وَهَذَاAnd this isمُكَابَرَةٌa blatant denialصَرِيحَةٌand stubbornness,وَبُهْتٌand a manifestبَيِّنٌfalsehood.
And this is a blatant denial and stubbornness, and a manifest falsehood.
فَإِنَّFor indeed,مَنْwhoeverجَعَلَmadeمَعْنَىthe meaning ofاسْمِthe nameالْقَدِيرِAl-Qadir (the Omnipotent)هُوَthe veryمَعْنَىmeaning ofاسْمِthe nameالسَّمِيعِAs-Sami' (the All-Hearing)الْبَصِيرِand Al-Basir (the All-Seeing),وَمَعْنَىand the meaning ofاسْمِthe nameالتَّوَّابِAt-Tawwab (the Acceptor of Repentance)هُوَthe veryمَعْنَىmeaning ofاسْمِthe nameالْمُنْتَقِمِAl-Muntaqim (the Retributor),وَمَعْنَىand the meaning ofاسْمِthe nameالْمُعْطِيAl-Mu'ti (the Giver)هُوَthe veryمَعْنَىmeaning ofاسْمِthe nameالْمَانِعِAl-Mani' (the Withholder)
For indeed, whoever made the meaning of the name Al-Qadir the very meaning of the name As-Sami' and Al-Basir, and the meaning of the name At-Tawwab the very meaning of the name Al-Muntaqim, and the meaning of the name Al-Mu'ti the very meaning of the name Al-Mani'
فَقَدْhas indeedكَابَرَdenied stubbornlyالْعَقْلَthe intellect,وَاللُّغَةَthe language,وَالْفِطْرَةَand the innate disposition.
has indeed denied stubbornly the intellect, the language, and the innate disposition.
نَفْيُDenialمَعَانِيof the meaningsالْأَسْمَاءِof the names.
Denial of the meanings of the names.
فَنَفْيُSo the denial ofمَعَانِيthe meaningsأَسْمَائِهِof His namesمِنْis fromأَعْظَمِthe greatestالْإِلْحَادِdeviationفِيهَاconcerning them,وَالْإِلْحَادُand deviationفِيهَاconcerning themأَنْوَاعٌis of types.هَذَاThisأَحَدُهَاis one of them.
So the denial of the meanings of His names is from the greatest deviation concerning them, and deviation concerning them is of types. This is one of them.
الثَّانِيThe secondتَسْمِيَةُis the naming ofالْأَوْثَانِidolsبِهَاby them,كَمَاasيُسَمُّونَهَاthey named themآلِهَةًgods.
The second is the naming of idols by them, as they named them gods.
وَقَالَAnd saidابْنُIbnعَبَّاسٍ'Abbasوَمُجَاهِدٌand Mujahid.
And said Ibn 'Abbas and Mujahid.
سُورَةُSurahالْأَعْرَافِAl-A'raf,الْآيَةُverse١٤٤144.
Surah Al-A'raf, verse 144.
سُورَةُSurahالْمُؤْمِنِAl-Mu'min,الْآيَةُverse١٢12.
Surah Al-Mu'min, verse 12.