AL-WĀRITH, AL-MĀLIK, AS-SAMAD: Conceptualizing TAWHEED - Al-Asmaa wa Sifaat Part XIX

Wednesday 13-Nov-2019, 7:57AM / 186

Adaptation and Translation by Abu Aamaal Misbaah Olagunju


Bismillaah-ir-Rahmaan-ir-Raheem

EXPLANATION OF THE PERFECT NAMES AND THE LOFTY ATTRIBUTES


[55] AL-WĀRITH

Allah the exalted said:
(وَإِنَّا لَنَحۡنُ نُحۡیِۦ وَنُمِیتُ وَنَحۡنُ ٱلۡوَ ٰ⁠رِثُونَ)
“And certainly We! We it is Who give life, and cause death, and We are Al-Wārithūn” – [Surah Al-Hijr: 23]

Al-Wārith
He is the one who persists after the evanescence of all creations, and everything returns to Him after their dwellers has perished, and all that we have been bestowed is a trust which will be returned on this day to their owner the mighty and sublime.

Points from the Exemplary Principles

Shaykh Bin Saalih Al-Uthaymeen said in Qawā'id al-Muthlā:

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

Second Principle is: The obligation regarding the texts of the Qur’an and the Sunnah is implementing them upon their apparent meanings without any forms of tahreef (alteration/distortion/deflection), most importantly the texts regarding Allah’s attributes since there is no room for supposition in them.

And the proofs of this principle is affirmed by revelational texts and the intellect.

As for its proofs from the texts: from them are His statement —the exalted—:

نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِینُ ۝  عَلَىٰ قَلۡبِكَ لِتَكُونَ مِنَ ٱلۡمُنذِرِینَ ۝  بِلِسَانٍ عَرَبِیࣲّ مُّبِینࣲ
Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down; ◇ Upon your heart (O Muhammad) that you may be (one) of the warners, ◇ In the plain Arabic language. — [Ash-Shu'ara': 193 – 195]

And His statement:
إِنَّاۤ أَنزَلۡنَـٰهُ قُرۡءَ ٰ⁠ نًا عَرَبِیࣰّا لَّعَلَّكُمۡ تَعۡقِلُونَ
Verily, We have sent it down as an Arabic Quran in order that you may understand. — [Yusuf: 2]

And His statement:

إِنَّا جَعَلۡنَـٰهُ قُرۡءَ ٰ⁠ نًا عَرَبِیࣰّا لَّعَلَّكُمۡ تَعۡقِلُونَ
We verily, have made it a Quran in Arabic, that you may be able to understand (its meanings and its admonitions). — [Azh-Zukhruf: 3]

All of these indicates the obligation of understanding it (the Qur’an) upon what is communicated in its apparent meaning in the undiluted Arabic language except when an evidence of the sharee’ah prohibits from it.


[56] AL-MĀLIK

Allah —the exalted— said:

فَتَعَـٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۖ لَاۤ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡكَرِیمِ

So Exalted be Allah, the True Al-Mālik, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! — [Surah Al-Mu'minun: 116]

Al-Mālik

The One who has command, proscription and dominance, He is the Administrator over His creations by His Ordinance and Actions, non have loftiness over Him in taking charge of His dominion nor in administration of His flocks.

Points from the Exemplary Principles

Shaykh Bin Saalih Al-Uthaymeen said in Qawā'id al-Muthlā:

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

Second Principle is: The obligation regarding the texts of the Qur’an and the Sunnah is implementing them upon their apparent meanings without any forms of tahreef (alteration/distortion/deflection), most importantly the texts regarding Allah’s attributes since there is no room for supposition in them.

And indeed Allah censured the Jews for their distortion and made it clear that they are the farthest of people from belief as a result of their tahreef .

He said —the mighty and sublime—:

أَفَتَطۡمَعُونَ أَن یُؤۡمِنُوا۟ لَكُمۡ وَقَدۡ كَانَ فَرِیقࣱ مِّنۡهُمۡ یَسۡمَعُونَ كَلَـٰمَ ٱللَّهِ ثُمَّ یُحَرِّفُونَهُۥ مِنۢ بَعۡدِ مَا عَقَلُوهُ وَهُمۡ یَعۡلَمُونَ 
Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah [the Taurat (Torah)], then they used to change it knowingly after they understood it? - [Al-Baqarah: 75]

And His statement:

مِّنَ ٱلَّذِینَ هَادُوا۟ یُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَیَقُولُونَ سَمِعۡنَا وَعَصَیۡنَا
Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad) and disobey," — [An-Nisaa': 46]

Then it becomes clear from His statement:

بِلِسَانٍ عَرَبِیࣲّ مُّبِینࣲ
In the plain Arabic language. - [Ash-Shu'ara': 195],

That what is obligatory upon us whenever we come across anything in the Qur’an and the Sunnah is to employ it upon what is clear from this expression in the Arabic language; because it was revealed in the Arabic language.


[57] AS-SAMAD

Allah —the exalted— said:

ٱللَّهُ ٱلصَّمَدُ
"Allah-us-Samad - [Surah Al-Ikhlas: 2]

As-Samad

He is the Sovereign, the One who is perfect in His sovereignty, He is the One who the creations turn to for all of their needs as a result of the enormity of their destitution and need towards Him, He is the One who feeds but does not get fed.

Points from the Exemplary Principles

Shaykh Bin Saalih Al-Uthaymeen said in Qawā'id al-Muthlā:

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

Second Principle is: The obligation regarding the texts of the Qur’an and the Sunnah is implementing them upon their apparent meanings without any forms of tahreef (alteration/distortion/deflection), most importantly the texts regarding Allah’s attributes since there is no room for supposition in them.

As for the intellectual proofs of this principle: we say the one who communicated these texts which is Allah and His Messenger —Allah raise his rank and grant him peace—, is most knowledgeable than anyone about what He intended by them, just as a speaker is most knowledgeable of what he intends with his speech. And Allah —the mighty and sublime— communicated with us in the clear Arabic language as He mentioned —the exalted—:

نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِینُ ۝  عَلَىٰ قَلۡبِكَ لِتَكُونَ مِنَ ٱلۡمُنذِرِینَ ۝  بِلِسَانٍ عَرَبِیࣲّ مُّبِینࣲ
Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down; ◇ Upon your heart (O Muhammad) that you may be (one) of the warners, ◇ In the plain Arabic language. — [Ash-Shu'ara': 193 – 195]

Therefore if this is the case, then it becomes binding to adopt it upon its apparent interpretation; because if we do not; the interpretation will be multifarious as a result of differing in views. And from what give rise to differing within the Ummah is differences in view, this is why you will find that the muta'awileen  (distortionists) are the most plentiful in contending with the intent of the revelational texts of all people: this is because everyone interpretes based on the demands of their rationale and then arise differences and divisions and the Ummah inturn is without unity.

Adapted and Translated from:
Aahkaamu Tahamul Muslim
Sharhu Qawaa'idul Muthlaa'