Adaptation and Translation by Abul Aamaal Misbaah Olagunju
Bismillaah-ir-Rahmaan-ir-Raheem
Explanation of the Perfect Names and the Lofty Attributes
[28] AN-NASĪR
Allah the exalted said:
وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
"and hold fast to Allah [i.e. have confidence in Allah, and depend upon Him in all your affairs] He is your Maulā (Patron, Lord, etc.), what an Excellent Mawlā and what an Excellent An-Nasīr (Helper)!" - Surah Al-Hajj: 78
An-Nasīr
He is the one who supports whoever He wills with His aid, none can overcome whoever He helps, nor can anyone assist whoever He forsake.
Points from the Exemplary Principles:
Bin Al-Uthaymeen said in Qawā'id al-Muthlā:
Principles regarding the attributes of Allah: The sixth principle: It is obligatory when affirming the attributes of Allah, to free oneself from two great perilious conceptions: the first of them is tamthīl and the second is takyīf.
As for tamthīl: It is for the affirmer (of the attribute) to believe that the attributes he affirms for Allah are similar to that of His creation, and this is a baseless believe according to textual and intellectual evidences.
As for the textual proofs, from them are the statements of Allah:
لَيْسَ كَمِثْلِهِ شَيْء
"none is likened unto Him" (Ash-Shura:11) , and
أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
"Is then He Who creates similar to one who creates not? Will you not then think?" (An-Nahl:17), and
هَلْ تَعْلَمُ لَهُ سَمِيًّا
"Do you know of any who is similar to Him?" (Mar'yam:65), and
وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَد
"And there is none co-equal or comparable unto Him." (Al-Ikhlas:4)
[29] AS-SAMĪ'
Allah the exalted said:
إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ
"Verily Allah!, He is As-Samī' (All-Hearer) Al-Basīr (All-Seer)" - Surah Al-Ghāfir: 20
As-Samī'
He is the one whose hearing encompasses all whispers and secret conversations as well as all loud and public discourse, rather He hears all sounds regardless of how loud or grand, and He is the responder to those who call upon Him.
Points from the Exemplary Principles:
Bin Al-Uthaymeen said in Qawā'id al-Muthlā:
Principles regarding the attributes of Allah: The sixth principle: It is obligatory when affirming the attributes of Allah, to free oneself from two great perilious conceptions: the first of them is tamthīl and the second is takyīf.
As for tamthīl (comparing or drawing similarities); this is a baseless believe according to textual and intellectual evidences.
From the angles to proof from the intellect:
(1) It is known (to all) as requisite that there is clear difference between the creator and the creation in their form and essence, therefore this requisite demands that there should be clear difference in their attributes and description as well; since the attributes with which a particular thing is described is always connected to and befitting for that which they are used to describe.
(2) Is to ask the question; How will the Lord, the perfect Creator in all perceptions be similar in His attributes, to His creations which are dependent (on Him), imperfect, lacking and in need of what will make them whole, will one have such believe and not bring blemish to the right of the Creator? For surely, making that which is perfect (and complete) similar to that which is deficient is making it (that which is perfect) deficient as well.
[30] AL-BASĪR'
Allah the exalted said:
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
"There is nothing likened unto Him, and He is As-Samī'(All-Hearer) Al-Basīr (All-Seer)" - Surah Ash-Shurā: 11
Al-Basīr
He is the one whose seeing encompasses everything which exist in both the metaphysical (hidden) realm and the physical world, whether it is extremely concealed or obvious, and whether it is infinitesimal or very grand.
Points from the Exemplary Principles:
Bin Al-Uthaymeen said in Qawā'id al-Muthlā:
Principles regarding the attributes of Allah: The sixth principle: It is obligatory when affirming the attributes of Allah, to free oneself from two great perilious conceptions: the first of them is tamthīl and the second is takyīf.
As for tamthīl (comparing or drawing similarities); this is a baseless believe according to textual and intellectual evidences.
From the angles to proof from the intellect:
(3) We witness correlation in names of multi-various creatures and yet with obvious differences in their reality and descriptions, we bear witness that man have two hands but they are not similar to the hands of an elephant, and that he have strength but not similar to the strength of a camel, regardless of the correlation in names; this is a hand and that is also a hand, this is strength and that is also strength, neverthlelss there is clear distinction between the two in terms of description and characterization. We know as a result of this depiction that correlation in name does not necessarily demand correlation in reality.
And Tashbee is similar to tamthīl, the difference between them is that tamthil is equating Allah to His creation in all of His attributes while tashbee is equating Him to His creation in most of His attributes. However, emphasizing disproval of tamthil is more important, in conformity with the Qur'an: "لَيْسَ كَمِثْلِهِ شَيْء" (There is nothing likened unto him).
Adapted and Translated from:
Aahkaamu Tahamul Muslim
Sharhu Qawaa'idul Muthlaa'
In the past edition:
