Adaptation and Translation by Abu Aamaal Misbaah Olagunju

Bismillaah-ir-Rahmaan-ir-Raheem

EXPLANATION OF THE PERFECT NAMES AND THE LOFTY ATTRIBUTES 

 [46] AL-Q?HIR

Allah the exalted said:

And He is Al-Qaahir, above His slaves, and He is the All-Wise, Well-Acquainted with all things. [Surah Al-An'am: 18]

He is the humbler of His slaves and the enthraller of His creation, He is supreme over them, He is the subjugator whom all necks fall to subdued and before whom all faces are humbled. 

Points from the Exemplary Principles

Shaykh Bin Saalih Al-Uthaymeen said in Qawaa'id al-Muthl?:

Part III: Principles regarding the evidences of the Names and Attributes.

First Principle: The evidences by which the names and attributes of Allah the exalted are established are the Book of Allah (Qur'an) and the Sunnah (tradition) of His prophet (Muhammad):

And the proofs for this principle from the text and intellect are as follows:

As for the textual proofs, from them are:

And this is a blessed Book (the Quran) which We have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell). [Surah Al-An'am 155]

So believe in Allah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad) who believes in Allah and His Words [(this Quran), the Taurat (Torah) and the Injeel (Gospel) and also Allah's Word: "Be!" - and he was, i.e. 'Iesa (Jesus) son of Maryam], and follow him so that you may be guided." [Surah Al-A'raf 158]

And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it) [Surah Al-Hashr 7]

He who obeys the Messenger (Muhammad), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them. [Surah An-Nisa' 80]

"(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination." [Surah An-Nisa' 59]

"And so judge (you O Muhammad SAW) between them by what Allah has revealed and follow not their vain desires" [Surah Al-Ma'idah 49]

Including other texts apart from these evidencing the obligation of believing in what has came in the Qur'an and Sunnah.

And all texts evidencing the obligation of believing in whatever has came in the Qur'aan is at the same time evidencing the obligation of believing in what came in the Sunnah; since from what has came in the Qur'aan is the command to follow the prophet -Allah raise his rank and grant him peace- and returning to him when there is differing. And returning to him was by returning to him in person when he was alive and returning to his recorded tradition after his demise.

So where is the Eemaan in the Qur'aan for the one who pride himself away from following the messenger -Allah raise his rank and grant him peace-, that which was commanded in the Qur'aan?

And where is the Eemaan in the Qur'aan for the one who doesn't return the differences to the prophet -Allah raise his rank and grant him peace- when Allah had commanded this in the Qur'aan?

And where is the Eemaan in the Messenger that which was commanded in the Qur'aan for the one who doesn't accept what has came in the Sunnah?

And Allah -the exalted- has said: 

"And We have sent down to you the Book (the Quran) as an exposition of everything" [Surah An-Nahl 89]

And from what is known is that lots of the legislative affairs, both knowledge oriented and action oriented, are explained by the Sunnah, making their explanations by the Sunnah in turn from the elucidation of the Qur'aan.

 [47] AL-QAHAAR 

Say (O Muhammad): "I am only a warner and there is no Ilah (God) except Allah (none has the right to be worshipped but Allah) the One, the Irresistible, [Surah Sad: 65]

Al-Qahaar

He is the humbler of His slaves and the enthraller of His creation, He is supreme over them, He is the subjugator whom all necks fall to subdued and before whom all faces are humbled. Al-Qahaar is the intensified form of Al-Qaahir

Points from the Exemplary Principles

Shaykh Bin Saalih Al-Uthaymeen said in Qaw?'id al-Muthl?:

Part III: Principles regarding the evidences of the Names and Attributes.

First Principle: The evidences by which the names and attributes of Allah the exalted are established are the Book of Allah (Qur'an) and the Sunnah (tradition) of His prophet (Muhammad):

As for the intellectual proofs: we say carifications in discussions about what is obligatory, what should be abstained from, and what is permissible, regarding the rights of Allah -the exalted- are from the hidden affairs; that which cannot be comprehended with the intellect. Therefore what is obligatory regarding them is to return to what has came in the book and the sunnah regarding them.

The shaykh said in Ar-Risaalah Al-Tadmuriyyah (65)

Firstly: returning to the intellect in this subject (for proofs for establishing the names and attributes of Allah) is in contradiction of what the predecessors of this Ummah were upon, from companions and those who came after them (the taabi'een) and then the Imams of the Ummah after them, not a single one of them returned this affairs to the intellect, rather they all returned it to the book and the sunnah. So they affirmed for Allah, names and attributes which He has affirmed for Himself or those which has been affirmed for Him by His messenger Allah raise his rank and grant him peace, an affirmation free of likening or comparison, and hastening to its acceptance without any forms of distortion. 

The Imam of Ahlu-Sunnah Ahmad bin Hanbal said: We describe Allah with whatever He described Himself with and we do not traverse the Qur'aan and the hadeeth".

Secondly: returning to the intellect in this subject is in itself a contradiction of intellect, this is so because this subject is from the hidden affairs for which there exist no station for the intellect since it is obtained through textual evidences and the intellect is incapable of clarifying that which is obligatory and that which should be abstained from regarding the rights of Allah the exalted; therefore intellectual judgement in this is in itself a contradiction of the intellect.

[48] AL-MUHAYM?N

Allah the exalted said:

He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, Al-Muhaym?n, the All-Mighty, the Compeller, the Supreme. [Surah Al-Hashr: 23]

Al-Muhaym?n 

The Watcher over a thing and it's Preserver, it's Observer and All-Acquainted about it.

Points from the Exemplary Principles

Shaykh Bin Saalih Al-Uthaymeen said in Qaw?'id al-Muthl?:

Part III: Principles regarding the evidences of the Names and Attributes.

First Principle: The evidences by which the names and attributes of Allah �the exalted� are established are the Book of Allah (Qur'an) and the Sunnah (tradition) of His prophet (Muhammad):

Thirdly on Intellectual proofs: returning to the intellect in this affairs will again undoubtedly bring about differing and confliction; because for every person there will 

be an intellectual perceived as being compulsory to refer to, as it is the reality with these people, then there will be someone from amongst them affirming what another has negated (from the names and attributes), and most of the times there will be someone amongst them contradicting himself, then he makes affirmation where he has previously made a negation or negating what is analogous to it at other instances, they have no specific standards which they return to (for their judgement).

And from what is known is that contradiction in statements is a proof of their invalidity

Adapted and Translated from: