The result of unawareness

Despite all of Allah's warnings, unawareness quickly draws those
whopersist in it toward a horrible, indescribable, and eternal
punishment.Allah created this world as a place of testing, andthose
who leave it without becoming aware will continue their lives
eternally among the people of Hell.
As revealed in the Qur'an, their eyes and ears have been sealed and
their understandingremoved. Their understanding and awareness are like
thoseof animals. And, because they are so by choice, they are even
lower than animals:
We created many of the jinn and humanity for Hell. They have hearts
with which they do not understand, eyes with which they do not see,
and ears with which they do not hear. Such people are like cattle. No,
they are even further astray! They are the unaware. (Surat al-A'raf:
179)
Do you suppose that most of them hear or understand? They are just
like cattle. Indeed, they are even further astray! (Surat al-Furqan:
44 )
Animals have no awareness. Allah compares unaware people to them,
because their animal-like unawareness has causedtheir hearts to
harden. Whatever they see and hear, and all of the admonitions and
advice they receive, do not lift them out of that state. Asa result,
they do not learn anything from what happens to them.
All people without exception are responsible for understanding and
living according to the truth. But if they persist in their
unawareness, they become less intelligent than other living species
and lose those qualities that make them human. The sense, perception,
and understanding that Allahgives to everyone so thatthey can know of
His existence and serve Him are closed to these people who are
determined to persist in unawareness:
Those are the people whose hearts, hearing, and sight have been sealed
up by Allah. They are the unaware. (Surat an-Nahl: 108)
Such individuals can no longer save themselves from living among the
people of Hell unless they turn towards Him. Their lack of awareness
and confusion will be even greater in Hell:
Those who are blind in this world will be blind in the Hereafter and
even further off the Path. (Surat al-Isra': 72)
The harshness of the punishment and its terror are described in verses
as follows:
… the kindled Fire of Allah reaching right into the heart. It is
sealed in above them in towering columns. (Surat al-Humaza: 6-9)
People who live in a state of unawareness, who make no effort to
escape from this state, and who die without being aware of the Qur'an
and His pleasure will be dragged down toHell.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Names and Attributes of Allaah- , Are al-Sitteer and al-Sattaar names of Allaah?.

What is the difference between al-Sitteer and al-Sattaar? Which of
them is one of the names of Allaah, may He be glorified and exalted?.
Praise be to Allaah.
The names of Allaah are a tawqeefi matter [i.e., they can only be
known through divine Revelation and sound texts of hadeeth, with no
room for ijtihad], as is the view of Ahl al-Sunnah wa'l-Jamaa'ah, so
He is not to be called by anything except that by which he called
Himself or that His Messenger (blessings and peace of Allaah be upon
him) called Him.
Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said:
The names of Allaah are tawqeefi and reason plays no role in
knowingthem. Based on that, we should limit our sources concerning
them to what is narrated in the Qur'aan and Sunnah, and not add or
subtract anything from that, because human reason cannot work out the
names that He deserves. So we must limit ourselves to the divine texts
and sound hadeethwith regard to that, because Allaah says
(interpretation of the meaning):
"And follow not (O man, i.e., say not, or do not, orwitness not) that
of which you have no knowledge. Verily, the hearing, and the sight,
and the heart of each of those ones will be questioned (by Allaah)"
[al-Isra' 17:35]
"Say (O Muhammad صلى الله عليه وسلم): '(But) the things that my Lord
has indeed forbidden are Al-Fawaahish (great evil sins and every kind
of unlawful sexual intercourse) whether committed openly or secretly,
sins (of all kinds), unrighteous oppression, joining partners (in
worship) with Allaah for which He has given no authority, and saying
things about Allaah of which you haveno knowledge'"
[al-A'raaf 7:33]
Because calling Him by a name which He has not called Himself by, or
denying a name that He has called Himself by, is atransgression
against Hisrights. It is essential to observe proper etiquette with
regard to that and limit it to what is mentioned in the text. End
quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 3/275
Secondly:
The name al-Sattaar is not proven -- as far as we know -- in the texts
of the Qur'aan and Sunnah as one of the names of Allaah, may He be
exalted. Shaykh 'Abd al-'Azeez al-Raajihi (may Allaah preserve him)
wasasked: Is al-Sattaar one of the beautiful names of Allaah?
He replied: I do not know of al-Sattaar beingone of the names of
Allaah, but one of the names of Allaah is al-Sitteer, as it says in
the hadeeth: "Allaah is Hayiy (so Kind that He does not ignore the
pleaof the one who asks of Him), Sitteer (the One Who conceals
(people's faults and mistakes))." But as for the name al-Sattaar, I do
not knowthat it is one of the names of Allaah; rather itcomes under
the heading of description: it may be said of Allaah that He is
sattaar, and description is broader than the names. End quote.
Quoting from the tape Sharh al-Ibaanah al-Sughra li Ibn Battah.
With regard to the nameal-Sitteer, it was narrated by Abu Dawood(4012)
that the Messenger of Allaah (blessings and peace of Allaah be upon
him) said: "Allaah is characterized by modesty and concealment, and He
loves modesty and concealment. When one of you washes himself, let him
conceal himself." It was classed as saheeh by al-Albaani in Saheeh
al-Jaami'.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked in
Liqa' al-Baab al-Maftooh:Are al-Muhyiy and al-Sitteer regarded as
names of Allaah?
He replied: al-Muhyi is not one of the names of Allaah; rather it
refers to one of the actions of Allaah. Allaah says (interpretation of
the meaning):
"It is He Who gives life and causes death. And when He decides upon a
thing He says to it only: 'Be!' ___ and it is"
[Ghaafir 40:68]
So muhyiy is the participle from the verb ahya (to give life), and it
is one of His actions, not one of His names.
With regard to the nameal-Sitteer, it is mentioned in a hadeeth,but
its authenticity needs to be examined. Ifit is saheeh, then it is one
of the names of Allaah, because the view of Ahl al-Sunnah
wa'l-Jamaa'ah is that every name of Allaah that is proven to be saheeh
from the Messenger of Allaah is proven, i.e., it is proven to be one
of His names. End quote.
As for the difference between al-Sitteer and al-Sattaar, both of them
are indicative of extreme concealment, and Allaah covers a greatdeal
for His slaves.
And Allaah knows best.

Names and Attributes of Allaah- , Allaah is All-Aware of everything? .

What is the meaning of the aayah "And Allaah is All-Aware of
everything" (al-Baqarah 2:231 – interpretation of the meaning)?
Praise be to Allaah.
Allaah knows and is aware of all things. Nothing on earth or in heaven
is hidden from Him, be it words or deeds, movements or cessation of
movement, acts of obedience or actsof disobedience.
"Know you not that Allaah knows all that is in the heaven and on the
earth? Verily, it is (all) in the Book (Al-Lawh Al-Mahfooz). Verily,
that is easy for Allaah" [al-Hajj 22:70 – interpretation of the
meaning]
Allaah has encompassed all things with His knowledge, and has written
it in al-Lawh al-Mahfooz, as He says (interpretation of the meaning):
"Neither you (O Muhammad) do any deed nor recite any portion of the
Qur'aan, nor you (O mankind) do any deed (good or evil), but We are
Witness thereof, when you are doing it. And nothing is hidden from
your Lord (so much as) the weight of an atom (or small ant)on the
earth or in the heaven. Not what is less than that or what is greater
than that but is (written) in a Clear Record"[Yoonus 10:61]
Allaah Alone knows the unseen. He knows what is in the heavens and
what is on earth, as Allaah says of Himself (interpretation of the
meaning):
"…I know the Ghayb (Unseen) in the heavens and the earth, and I know
what you reveal and what you have beenconcealing" [al-Baqarah 2:33]
Allaah knows all things. The keys of the unseen are known to no one
butHim, as He says (interpretation of the meaning):
"And with Him are the keys of the Ghayb (all that is hidden), none
knows them but He. And He knows whatever there is in the land and in
the sea; not a leaf falls, but He knows it. There is not a grain in
the darkness of the earth nor anything freshor dry, but is written in
aClear Record" [al-An'aam 6:59]
Allaah alone is the One Who knows when the Hour will begin, when rain
will fall, what is in the wombs, what each person will do, and when
and where each person will die. Allaah says (interpretation of the
meaning):
"Verily, Allaah, with Him (Alone) is the knowledgeof the Hour, He
sends down the rain, and knows that which is in the wombs. No person
knows what he will earntomorrow, and no person knows in what land he
will die. Verily, Allaah is All-Knower, All-Aware (of things)"
[Luqmaan 31:34]
Allaah is with us and nothing we do is concealed from Him…
"And He is with you (by His Knowledge) wheresoever you may be. And
Allaah is the All-Seer of what you do" [al-Hadeed 57:4 –
interpretation of the meaning]
Allaah is always watching us. He knows what we do, whether it is good
or bad. Then He will tell us of that and will reward or punish us
accordingly on the Day of Resurrection, as He says (interpretation of
the meaning):
"Have you not seen that Allaah knows whatsoever is in the heavens and
whatsoeveris on the earth? There is no Najwa (secret counsel) of three
but He is their fourth (with His Knowledge, while He Himself is over
the Throne, over the seventhheaven), — nor of five but He is their
sixth (with His Knowledge), —nor of less than that or more but He is
with them (with His Knowledge) wheresoever they may be. And afterwards
on the Day of Resurrection He will inform them of what they did.
Verily, Allaah is the All-Knower of everything" [al-Mujaadilah 58:7]
Allaah Alone knows the unseen and the seen, what is secret and what
is open, as He says of Himself (interpretation of the meaning):
"All-Knower of the unseen and the seen, theMost Great, the Most High"
[al-Ra'd 13:9]
And Allaah says (interpretation of the meaning):
"And if you (O Muhammad) speak (the invocation) aloud, then verily,
He knows the secret and that which is yet more hidden" [Ta-Ha 20:7]

Names and Attributes of Allaah- , What is the difference between the ‘Arsh of theLord and His ?.

What is the difference between Arsh and Kursi of Allah ?
Praise be to Allaah.
The Kursiy is the footstool of the Most Merciful, according to the
most correct of the scholarly opinions on the matter. The 'Arsh
(Throne) is the greatest of all things that Allaah has created, over
which our Lord rose in a manner that befits His Majesty. It has
pillars andis carried by bearers who are angels of immense size.
The evidence for the above is given below, along with the comments of
some of the scholars.
It was narrated that Ibn Mas'ood said: Between the first heaven and
the one above it is (a distance of) five hundred years. Between each
of the heavens is (adistance of) five hundred years. Between the
seventh heaven and the Kursiy is (a distance of) five hundred years.
Between the Kursiy and the water is (a distance of) five hundred
years, and the Throne is above the water. Allaah is above the Throne,
and nothing whatsoever of your deeds is hidden from Him. (narrated by
Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa'
wa'l-Sifaat, p. 401).
This report was classed as saheeh by Ibn al-Qayyim in Ijtimaa'
al-Juyoosh al-Islamiyah, p. 100; by al-Dhahabi in al-'Uluw, p. 64).
Shaykh Ibn 'Uthaymeensaid:
This hadeeth stops at Ibn Mas'ood (it is mawqoof), but this is one
of the matters concerning which there is no room for personal opinion,
so it comes under the heading of marfoo' [ahaadeeth whose isnaad goes
back to the Prophet (peace and blessings of Allaah be upon him)],
because Ibn Mas'ood is not known to have taken anything from the
Israa'eeliyyaat [reports derived from Jewish sources].
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/379)
Imaam Muhammad ibn 'Abd al-Wahhaab said, inthe list of points noted
from this hadeeth:
.....(9) The great size of the Kursiy in relation to the heavens.
(10) The great size of the Throne in relation tothe Kursiy.
(11) That the Throne issomething other than the Kursiy and the water.
(Sharh Kitaab al-Tawheed, p. 667, 668).
The Throne of the Most Merciful is the greatest and most vast thing
in His creation.
Allaah says (interpretation of the meaning):
"So Exalted be Allaah, the True King: Laa ilaahailla Huwa (none has
the right to be worshipped but He), the Lord of the Supreme Throne!
[al-Mu'minoon 23:116]
"and He is the Lord of the Mighty Throne" [al-Tawbah 9:129]
"Owner of the Throne, the Glorious" [al-Burooj 85:15]
Al-Qurtubi said:
The Throne is mentioned on its own because it is the greatestthing
that Allaah has created; everything else is also included in this.
(Tafseer al-Qurtubi, 8/302, 303).
Ibn Katheer said:
"and He is the Lord of the Mighty Throne" [al-Tawbah 9:129 –
interpretation of the meaning] means, He is the Sovereign and Creator
of all things, because He is the Lord ofthe Mighty Throne whichis the
roof of creation. All created things, the heavens and the earth and
all that is in them and in between them are beneath the Throne of
Allaah and are subjectto His power. His knowledge encompassesall
things and His power controls all things, and He is Watcher over all
things.
(Tafseer Ibn Katheer, 2/405)
And he said (may Allaahhave mercy on him):
"Owner of the Throne" [al-Burooj 85:15 – interpretation of the
meaning] means, the Master of the Mighty Throne which is above all
created things. "The Glorious" – there are two readings of this word
(al-Majeed). If it is nominative (al-Majeedu)it is an adjective
referring to the Lord, may He be glorified, and if it is genitive
(al-Majeedi), it is an adjective referring to the Throne. Both
meanings are correct.
(Tafseer Ibn Katheer, 4/474).
Majeed means vast and mighty in power.
It was narrated from Abu Sa'eed that the Prophet (peace and
blessings of Allaah be upon him) said: "The people will fall
unconscious on the Day of Resurrection; I will be the first to regain
consciousness, and Moosa will be there, holding on to one of the
pillars of the Throne. I do not know whether hewoke up before me or if
he was exempted because he had fallen unconscious at the Mount of
Sinai." (Narrated by al-Bukhaari, 3217)
The Throne has bearers who carry it.
Allaah says (interpretation of the meaning):
"Those (angels) who bear the Throne (of Allaah) and those around it
glorify the praises of their Lord, andbelieve in Him, and ask
forgiveness for those who believe (in the Oneness of Allaah) (saying):
'Our Lord! You comprehend all things inmercy and knowledge, so forgive
those who repent and follow Your way, and save them from the torment
of the blazing Fire!'"
[Ghaafir 40:7]
They are of immense size:
It was narrated from Jaabir ibn 'Abd-Allaah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
"I have been granted permission to speak about one of the angels of
Allaah, one of the bearers of the Throne. The space between his
earlobes and his shoulders is the distance of seven hundred years'
travelling."
(Narrated by Abu Dawood, 4727)
Al-Haafiz Ibn Hajar said concerning this hadeeth:its isnaad meets
the conditions of being saheeh.
(Fath al-Baari, 8/665)
The Throne is above theKursiy, and is above all of creation. Ibn
al-Qayyim said:
If Allaah is separate from His creation, then either He is
encompassing them or He is not. If He is encompassing them, then He
must be above them, because that which encompasses must necessarily be
above that which is encompassed. Hence because the heavens encompass
the earth, they must be above it, and because the Kursiy encompasses
the heavens, it must be above them, and because the Throne encompasses
the Kursiy, it must be above it. Whatever encompasses all of that must
necessarily be above it. This does not imply that there is physical
contact with anything that He encompasses; neither is there any
similarity or resemblance between Him and that which He encompasses.
(al-Sawaa'iq al-Mursalah,4/1308)
The Throne is neither Sovereignty (al-Mulk) nor the Kursiy
Ibn Abi'l-'Izz al-Hanafi said:
What would those who distort the word of Allaah and say that the
Throne is an expression referring to al-Mulk or sovereignty say about
the following aayat? –
"…and eight angels will, that Day, bear the Throne of your Lord
above them" [al-Haaqqah 69:17 – interpretation of the meaning]
"…and His Throne was on the water…" [Hood 11:7 – interpretation of
the meaning]
Will they say that eight angels will, that Day, bear the Sovereignty
of Allaah, and that His Sovereignty was on the water? Will Moosa be
holding on to one of the pillars of Allaah's sovereignty? Can any same
person who knowswhat he is saying utter such things?
Concerning the Kursiy, Allaah says (interpretation of the meaning):
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]
It was said that this is the Throne, but the correct view is that it
is something else. This wastransmitted from Ibn 'Abbaas (may Allaah be
pleased with them both)and others. Ibn Abi Shaybah narrated in Sifat
al-'Arsh, and al-Haakim narrated in his Mustadrak that [the following
report] meets the conditions of the two Shaykhs [al-Bukhaari and
Muslim]although they did not narrate it: (it was reported from) from
Sa'eed ibn Jubayr that Ibn 'Abbaas (may Allaah be pleased with them
both) said, concerning the aayah (interpretation of the meaning):
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]:
The Kursiy is the footstool, and no one can comprehend how vast the
Throne is exceptAllaah.
This was transmitted as amarfoo' report (attributed to the Prophet
(peace and blessings of Allaah be upon him)), but the correct view is
that it is mawqoof, stopping at Ibn 'Abbaas…
Abu Dharr (may Allaah be pleased with him) said: I heard the Messenger
of Allaah (peace and blessings of Allaah be upon him) say: "The Kursiy
in relation tothe Throne is like an ironring thrown out into empty
land."
And, as one of the Salaf said, before the Throne it is like a step.
(Sharh al-'Aqeedah al-Tahhaawiyyah, p. 312,313).
Shaykh Ibn 'Uthaymeensaid:
There are those who say that the Kursiy is the Throne because of the
hadeeth, "Allaah will set up His Kursiy on the Day of Resurrection."
They think that the Kursiy is the Throne.
Similarly, some people claim that the Kursiy is Allaah's knowledge,
and say that the aayah (interpretation of the meaning)
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]
refers to His Knowledge.
The correct view is that the Kursiy is a footstool, and the Throne
is that which the Most Merciful rose above (istiwaa'). And knowledge
is the attribute of the knowledgeable one by means of which he
understands that which he knows.
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/393, 394).
And Allaah knows best.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤