Ayatul Kursi MP3


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Bismillaahir raHmaanir raHeem

Allaahu laa ilaaha illaa huwal Hayyul qayyoom

laa ta,khuzhuhuu sinatuw wa laa nawn

lahuu maa fis samaawaati wa maa fil arDH

mann zhal lazhee yashfa'U 'Inndahuu illaa bi izhnih

yA'-lamu maa baina aydeehim wa maa khalfahum

wa laa yuHEE-TWUUna bi shay im min 'Ilmihii illaa bi maa shaaaaa,

wasi'A kursee yuhus samaawaati wal arDH

wa laa ya-uuduhuu HifZHUhumaa

wa huwal 'Aleeyul 'AZHEEm


In the name of Allaah, The Most Gracious, The Most Merciful

Allaah! There is no god but He - the Living, The Self-subsisting,

Eternal. No slumber can seize Him Nor Sleep.

His are all things in the heavens and on earth.

Who is there can intercede in His presence except as he permitteth?

He knoweth what (appeareth to His creatures As) before or after or behind them.

Nor shall they compass Aught of his knowledge Except as He willeth.

His throne doth extend over the heavens and on earth,

and He feeleth No fatigue in guarding and preserving them,

For He is the Most High, The Supreme (in glory)."


Rasoolullaah صلى الله عليه وسلم - Sollallaahu 'Alayhi wa sallam said, "Whoever recites Aayatul Kursi after every Fard Salaat. Only death is keeping him/her from entering Jannah. (As soon as he/she dies, will enter Jannah)
(Nisa'i, Ibne Habban, Ibnelsani A'n Abi Amatah Albahili Radhiyallaah 'Anhu)


It's in another Hadith that Reciting Ayatul Kursi after one Fard Salat will stay in Allaah's protection until the next Salaat. (Tibrani Fil Kabeer, A'n Alhasan Bin Ali RA)


Imam Bihaqi States that the one who recites Ayatul Kursi before falling asleep, Allaah Ta 'AAla gives protection to his/her home and his/her Family.
(Marqat Sharah Mishkaat, Mulla Ali Qaderi, vol. 2 pp. 583)


It's in another Hadith, Jinns and Shaitans do not come close to the house in which Ayatul Kursi is recited. (Tirmidhi Altargheeb Wal Tarheeb Lilmanzari vol.2 pp.631)


Imam Ahmad recorded that 'Ubayy bin Ka'b said that the Prophet (صلى الله عليه وسلم) asked him about the greatest Ayah in the Book of Allah, and 'Ubayy answered "Allah and his Messenger (صلى الله عليه وسلم) know better." When the Prophet (صلى الله عليه وسلم) repeated his question serveral times, Ubayy said "Ayat-ul-Kursi"

The Prophet (صلى الله عليه وسلم) commented, "Congratulations for having knowledge, O Abu Al-Mundhir! By He in whose Hand is my soul! this Ayah has a tongue and two lips which she praises the King (Allah) next to the leg of the throne."
[aHmad 5:14] [Muslim 1:556 ]


Ubayy bin Ka’b [RA] reported:

The Messenger of Allah [صلى الله عليه وسلم] said, “Abu Mundhir (Ubayy bin Ka’b)! Do you know which Ayah in Allah’s Book is the greatest?

I said, “Allah and His messenger know best.”

He [SAWS] again said, “Do you know which Ayah in Allah’s Book, according to you, is the greatest?”

I (Abu Mundhir) replied, “It is ‘Allah la ilaha illa Huwal-Hayyul-Qayyum’ [2:255]“.

Thereupon he [صلى الله عليه وسلم] patted me in the chest and said, “Rejoice by your knowledge, O Abu Mundhir! (i.e, may this knowledge be a source of respect, honour and benefit to you).” [Muslim]


Asma’ bint Yazid (radiAllahu anhu) reported: I heard the Messenger of Allah (صلى الله عليه وسلم) say about these two following Ayahs, i.e, verses: “Allah! There is no god but He - the Living, The Self-subsisting, Eternal. [2:255], And, Alif Lam Mim, Allaah! There is no god but He - the Living, The Self-subsisting, Eternal [3:1-2], That they contain Allaah’s Greatest Name.” [Imam Ahmed bin Hanbal in his Musnad]



Fulfilling 70 needs and the Ayat which gives Jannat.

Hadhrat Ali (ra) narrates that Surah Fatiha, Ayatul Kursi and two Ayats of Al Imraan (Shahidallaahu Anahu la...... Azzizul Hakeem) and (Qul Allahumma...bi Ghairi Hisaab) are linked to the arch of Allaah and between them and Allaah there are no veils.

These Ayats said to Allaah "You are sending us unto earth and amongst those who become disobedient." Allaah said,"By my Being, I say, that whoever of my servants reads you (addressing the Ayats) after every fard Salaat, I will make his resting place Jannat, irrespective of what action he may be involved in and will make him stay in "Blessed Peace" and view him with my hidden eye daily seventy times and fulfil seventy of his needs daily, amongst which the smallest is forgiveness and I will protect him from every enemy and assist him against the enemies". (Allaah knows best)


The benefits of Ayat Al-Kursi are:

1. whoever recites the first 5 ayats of Surah Baqarah, then Ayatul Kursi and then the last 3 ayats of Surah e Baqarah, will not be inflicted with any kind of difficulty in his wealth or himself, Satan will not come near him and he will not forget the Qur'an.

2. Qur'an is a great word, and Surah Baqarah is the leader of the Qur'an and Ayatul Kursi is the leader of Surah Baqarah. In Ayatul Kursi there are 50 words and for each word there are 50 blessings and good in it.

3. One who recites Ayatul Kursi every morning will be in the protection, safety of Allaah until the night.

4. If one ties this to ones wealth or children, they will be safe from Satan

5. These things increase ones memory: sweets, meat of an animal near the neck, Adas (Lentils), cold bread and recitation of Ayatul Kursi.

6. For those of our dear ones who have passed away, recitation of Ayatul Kursi and giving it as Hadiya to them, gives them light (noor) in the grave.

7. Frequent recitation makes ones own death easy.

8. When leaving home, if one recites it once, the Almighty has one group of Angels to come and protect you. If recited twice, 2 groups of Angels are assigned to do this. If recited 3 times Allaah tells the Angels not to worry as the Almighty himself takes care of him.

9. If one recites Ayatul Kursi before going to sleep, Allaah will send an Angel to come and look after you and protect

10. When one is alone in the house, recitation of Ayatul Kursi and asking Allaah for help will make you remain calm and you will not fear.

11. When leaving home,if one recites Ayatul Kursi, then Allaah will send 70,000 Angels to do Istighfaar for him until he returns home, and upon his return Poverty will be removed from him.

12. If one recites this after performing Wudhoo, the 5th Imam Hadhrat Imam Muhammad Baqir (RA) has said: Allaah will give him a reward of 40 years of Ibadaat, his position will be raised in the Heavens 40 times (levels) and will marry him to 40 Horains.

13. One who recites it after every prayer, their salaat will be accepted, they will remain in the safety of the Almighty and He will protect them.

14. Allaah told Prophet Musa (AS): If one recites it after every salaat, the Almighty will make his heart a thankful one (Shakireen), will give him a reward of the prophets, and his deeds will be like those of the truthful (Siddiqeen).


Some of the Virtues of Ayatul Kursi Summarised

  • This is the loftiest Ayat of the Qur'aan.
  • It is the chief Ayat of the Qur'aan.
  • The reader of it is protected from the evil effects of the Jinnat from morning until evening and from evening until morning.
  • It is from the threshold of the Arsh of Allah (Throne of Allah).
  • It is equivalent to a quarter of the Qur'aan.
  • Whoever recites it after the Fard Salaat will be protected until the next Salaat and and only death is the barrier between the reader and Jannat inshallah.
  • Blowing it upon food and drink brings blessings and abundance on the food or drink that it is blown upon.
  • It is greater than the skies, earth, Jannat and Jahannam.
  • Whosoever reads it upon entering the home; Satan finds it intolerable to stay there and runs squealing like a donkey.
  • The reader, his children, home, wealth, property and the homes of his neighbours are safe.
  • Whosoever reads it together with the last Ayats of Surah Baqarah, Shaitaan does not enter his home for at least three days this is how powerful the effects are of this Ayah.
  • The Jinnaat cannot open any utensils upon which this Ayat is read.
  • In it is the Ism Azam. (Blessed name of Allah; through which the invoker's duaa is fulfilled).
  • The thief does not come near its reciter.
  • When recited with the last Ayat of Surah Baqarah then the plea of the reader will not go unattended.
  • When reading it when going to bed then one is protected until the morning. Two angels are deputed to protect him.
  • Whosoever recites it after every fard Salaat, will be rewarded with a grateful heart, a remembering tongue, the reward of being martyred in the path of Allaah, and will also be rewarded like the Siddiques.
  • Who reads it and "Inna Rabba bi kum Allaah.." and the last two Quls for a women on delivery, then the delivery becomes easy for her inshallah.
  • When one reads it and blows on his possessions and goods, then Shaitaan cannot come near the possessions.
  • Whosoever reads Ayatul Kursi and the beginning of Surah Ghafir in the morning then he will be protected and be safe from the morning until the evening and vice versa



 Aayatul-Kursi And Its Meaning

[From Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah By Shaykh Muhammad bin Saalih Al-’Uthaymeen]

Allah says:


Laa ilaaha illaa Huwa (none has the right to be worshipped but He), the Ever-Living (Al-Hayy), the One Who sustains and protects all that exists (Al-Qayyoom)

Neither slumber, nor sleep overtake Him To Him belongs whatsoever is in the heavens and whatsoever is in the earth. 
Who is he that can intercede with Him except with His permission? 

He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. 

And they wilt never encompass anything of His knowledge except that which He wills 

His throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them 

And He is the Most High (Al-‘Aliyy), the Most Great (Al-‘AZeem).
[Soorah Al-Baqarah (2) Aayah 255]

This great verse incorporates the three types of Tawheed. It includes a number of names and attributes, each of which represents one of the foundations of the creed of Islam:

Allaah's saying "Allaahu Laa ilaaha illaa Huwa" establishes the principle of Uloohiyyah, which is itself the foundation of Tawheed, and from which stems Islam's attitude to life in general. This principle obliges us to be worshipers of none but Allaah. Man should direct his service, worship and obedience to Him alone, adjudicate only by this laws and derive his values, ethics and ideas only from Allah.

  • Al-Hayy ul-Qayyoom - “The Ever Living, the One Who sustains and protects all that exists", has confirmed two of His great names.
  • Al-Hayy - The Ever-Living is He who has a continuous life with no beginning or end. Allah is ascribed with a life that is self-sustaining. It has no external source, unlike the lives of creatures that have been granted to them by the Creator. As He was, together with His attributes, before all else, so shall He remain throughout endless time. 
  • Al-Qayyoom - The One Who sustains and protects all that exists. It is He who sustains the lives of creation and manages all the conditions of the universe. He oversees everything: provides for it, preserves it, watches over it, manages it in the way and for the purpose that He pleases.

These two names "the Ever Living, the One Who sustains and protects all that exists" are among the greatest of Allaah's beautiful names. Upon them, the rest of His names are based and around them all their meanings revolve.

Allaah’s being Alive requires all attributes of perfection, because any lacking of an attribute of perfection originates from the weakness of life. Therefore, if Allaah has perfect life, He necessarily has all perfection.

 Ibn Uthaimeen mentions.
“Furthermore Allaah’s hayaat is characterized by the perfection of Attributes: hearing, sight, knowledge, ability, might and all qualities of perfection.”
[Sharhul ’Aqeedatil-Waasitiyyah By Shaykh Muhammad bin Saalih Al-’Uthaymeen]

  • The attribute of "the One Who sustains and protects all that exists" incorporates His perfect self-sufficiency and His perfect omnipotence. He does not need help from anybody in any way, and every creature depends on Allah's existence and management.


  • These two names have a great effect on the life of every Muslim who believes in them and comprehends their meanings. His conscience becomes constantly aware of Allah, in worship, love and obedience; for he knows that his Lord sustains his own life and the entire universe, in accordance with His Wisdom and plan. The servant thus adheres to the system Allah designed for his life, Islam, from which he derives his values and criteria and seeks guidance for his actions in all circumstances.


Allaah's saying:
"Neither slumber, nor sleep overtake Him" is a reiteration of the fact that Allah is the Sustainer of everything. Slumber and sleep contradict the quality of complete and perfect life and the attribute of the Self-Subsisting because sleep is only required of the creature who gets tired and needs rejuvenation and rest.


 Allaah’s saying:
"To Him belongs whatsoever is in the heavens and whatsoever is in the earth" confirms His ownership of all things. Allah enjoys an unfettered and absolute authority over His possessions, which He shares with no other being. Belief in those facts, once it takes root in the heart, has an immensely beneficial effect on a believer's life.


 Allaah's saying:
"Who is he that can intercede with Him except with His permission?" makes clear the status of Lordship (Ar-Ruboobiyyah) and worship. Every human being is a servant of Allah. He does not exceed the boundaries of that status and therefore cannot intercede with Allah without His permission. Our faith (‘aqeedah) thus makes a clear distinction between the nature of the Supreme Creator and His worshippers. They neither mingle nor do they have a single characteristic in common. None can intercede except by Allah’s Permission: His Leave is universal. Even Prophet MuHammad (صلى الله عليه وسلم) who has the greatest rank with Allaah cannot intercede except with the prior leave from Allaah. He will be granted this permission after he (r) prostrates before Allaah and praises Him with the great praises and glorifications which Allaah guides him to it on that day. Then it will be said:Raise your head and speak; you will be listened to, intercede and your intercession will be accepted.
[Bukhari Book #60, Hadith #3]

[It is known] that no one has a rank with Allaah greater than that of the Messenger [Prophet MuHammad صلى الله عليه وسلم], nevertheless, he (صلى الله عليه وسلم) cannot intercede except with the prior leave of Allaah.


 Allaah says:
"He knows what happens to them (His creatures) in this world, and what Will happen to them in the Hereafter. And they will never encompass anything of His knowledge except that which He wills". This is a confirmation that His knowledge encompasses all time and place and things. It is also a reference to the weaknesses of human beings and the limitations of their knowledge which does not exceed that which Allaah wishes them to know. A Muslim's awareness of this fact makes him ever-conscious of his Lord, mindful of the limits of behavior and conduct He has set, and quick in turning to Allaah in gratitude and repentance. It also makes him avoid arrogance and self-satisfaction.


 Allaah's saying:
"His Kursi (footstool) extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them" is proof of the completeness of His power. The size of the Kursi (as explained in the authentic hadeeth) is in comparison to the ‘Arsh (Throne) that of a person’s ring thrown into a vast desert.


Allaah concluded this great verse by mentioning two of His beautiful names: And He is the Most High (Al-‘Aliyy), the Most Great (Al-‘AZheem)

  • Al-‘Aliyy [The Most High] means that He is High and Exalted above His creation. No one transgresses by trying to rise to His status without being reduced to humiliation in this world and disgraced with punishment in the Hereafter.
  • Al-‘AZheem [The Most Great] means that all greatness is Allaah's, and that nothing is of equal status with Him, but everything is below Him. When man becomes aware of Allaah's greatness and Exaltation, he realizes his own worth and settles in the station of worship of his Lord. He does not transgress against Allaah's bounds, but fears Him, obeys His commands, and rectifies his conduct towards Him and towards His creation.

These then are some of the facets of the greatness of this verse. Each Muslim should learn it by heart, contemplate its meanings and recite it often. There are many Ahaadeeth relating to its excellence and merits. One is a long hadeeth narrated on the authority of Abu Hurayrah (radiallahu ‘anhu) in which the Prophet (صلى الله عليه وسلم) was reported to have said to him: "When you go to your bed, you should recite Aayatul-Kursi) from the beginning to the end, by reciting it there will be posted a guardian over you from Allaah who will protect you during the whole night and the devil will not be able to come near you till morning."


And on the authority of Ubayy Ibn Ka’b (radiallaahu ‘anhu) who reported that the Prophet (صلى الله عليه وسلم) said: "Abul-Mundhir! Do you know which verse of Allaah’s Book is the greatest?" - Ubayy (radiallaahu ‘anhu) replied: "Allaah and His Messenger know best" - The Prophet  (صلى الله عليه وسلم) then asked "Abul Mundhir! Do you know which verse of Allaah's Book is the greatest?". Ubayy Ibn Ka'b (radiallaahu ‘anhu) said: "Allaah! Laa ilaaha illaa Huwa (none has the right to be worshipped but He) the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him." Thereupon the Prophet (صلى الله عليه وسلم) struck me on the chest and said: "Felicitation on your knowledge, O Abul-Mundhir."





  . . . Aayatul-Kursi . . .


 Points of Benefit Derived From Aayaatul-Kursi

        • Affirming Five Names of the Names of Allaah: Allaah, al-Hayy, al-Qayyoum, al-‘Aliyy, al-‘Atheem.[85]
        • Affirming that Allaah is singled out with all worship (al-uloohiyyah):
          He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservingly: None has the right to be worshipped but He [Allaah].
        • Refuting the claim of the polytheists who affirm other gods beside Allah.
        • Affirming the sifah (attribute) of hayaat (Life) for Allaah, and that His life is one of perfection, neither preceded by non-existence nor coming come to naught nor characterized by imperfection. On the contrary, our life originates in non-existence and will come to an end, and it is accompanied by imperfection. In fact, all of our life is imperfect, and that is why Allaah described it by that which is lower. The Life of Allaah, however, is perfect from all angles because of His saying: The Living, where the particle is for al-istighraaq, which comprises all the meanings of the qualities of the perfect life, as if He says, There is no one who is truly living except He. In fact, this is the case because there is none qualified with the life of perfection except Allaah, the Most Mighty and most Majestic.
        • Affirming al-qayyoumiyyah for Allaah because He said: Such a description does not apply to the human being. There is not a person who is established on his own nor is there anyone who takes full charge of others by whom they subsist, because there is no human being except that he is in need of others. We need workers, and they need us. We need [our] women and they need us. We need our sons and daughters and they need us. There is no one who is absolutely in full charge (giving them care, maintenance, providing for them, etc.) of others. I may be able to take charge of someone else, but in a limited sense. That is why Allaah said: Is He [Allaah] Who takes charge (guards, maintains, provides, etc.) of every person and knows all that he has earned (like any other deities who know nothing)?
          [Qur’aan Sooratur-Ra’d ( 13:33 )]
        • The aayah contains ismullaahi al-a’tham (Allaah’s Most Great Name) affirmed in His saying: Allaah, there is no god worthy of worship except He, the one who possesses the perfect living, and Who is established on His Own, Self-subsisting, and by Whom all things subsist. These two Names were mentioned in three places in the Qur’aan, in the two soorahs known as az-zahraawayn [the bright ones] (Al-Baqarah 255 and Aal-‘Imran 2), and in Soorat Taha.[111]
        • The perfection of Allah’s Life and qayyoumiyyah such that they are free from the slightest imperfection. The evidence is in His saying: Neither slumber, nor sleep overtakes Him. Perfection may be generalized considering what is predominant or more numerous although it may be deficient in certain aspects. However, negation of imperfection means that the perfection is absolute and in every respect is free from deficiency. In this sense the negation occurred in His Saying: Neither slumber, nor sleep overtakes Him.
        • Affirming attributes of negation: negating any imperfection and implying perfection for Allaah because of His saying: Neither slumber, nor sleep overtakes Him, and His saying: He feels no fatigue in guarding and preserving them. These sifaat as-salbiyyah are those attributes which Allaah has denied for His Self and which imply affirming the perfection of their opposites.
        • Affirming that Sovereignty of Allaah comprehends everything. The evidence is in His saying: To Him belongs whatever is in the heavens and the earth.
        • This Sovereignty is exclusively His. The evidence lies in the same aayah: To Him belongs whatever is in the heavens and the earth, in which the predicate (gram. khabar) “To Him” has preceded the subject (gram. mubtada’) which is the conjunctive noun “Whatever”. In this way, there is a grammatical state of hasr (exclusivity, restriction) which signifies that: “To Him (Allaah) alone belongs whatever is in the heavens and the earth.”
        • Affirming the heavens and the earth, as in His saying: To Him belongs whatever is in the heavens and the earth. The “heavens” are seven in number and similarly is the number of the earths as proven from other texts. [Evidence from the Qur’aan is in Soorat At-Talaaq (65:12) and from the sunnah as in the agreed upon hadeeth, "Whoever usurps the land of somebody unjustly, his neck will be encircled with seven earths [on the Day of Resurrection]."
          [See Saheeh Al-Bukhaari (Arabic/English)], vol. 3, no. 632.]
        • The Perfection of the Kingship of Allah, as evident in His saying: Who is he that can intercede with Him except with His Permission? This Kingship is not the same as His all-comprehensive Sovereignty. In fact, the power and perfection of kingship is more perfect than just all-comprehensive sovereignty.
        • Affirming the intercession which is approved by Allaah as evident in His saying: None can intercede except by Allaah’s Permission, otherwise the exception would not be correct. Hence, had the approved intercession been not affirmed, the exception would not be correct.
        • Affirming the “Permission” which is His Command: None can intercede except by Allaah’s Permission.
        • Affirming the ‘ilm (Knowledge) for Allaah and that His Knowledge comprehends the past, the present, and the future. The evidence is in His saying: And Allaah Knows what happens to them (His creatures) in the future and what happened to them in the past.
        • Refuting the claims of the extremists from the Qadariyyah [Those who say that whatever man does it is entirely of his own ability and free will, and that Allaah’s mashee’ah (Will) and qudrah (Ability) have no influence whatsoever on what man does. They also claim that the knowledge of Allaah does not comprehend the actions of the creation until after they are executed.] by affirming Allaah’s all-encompassing Knowledge as in the statement. This constitutes a rebuttal of the extremist from the Qadariyyah who say that Allaah knows the actions of His slaves only after they are carried out, denying that Allaah knowledge comprehends everything.
        • The rebuttal of the two sects, the Khawaarij and the Mu’tazilah by affirming the shafaa’ah (intercession). Both sects deny the general intercession approved for the Prophet (صلى الله عليه وسلم) and for others and which applies to the people who committed sin. This negation is based upon their doctrine that the person who commits a major sin and die without repenting from it will be punished in the Fire forever. The two sects differed, however, as to whether such a person is considered a kaafir, or neither a believer nor a kaafir. The Kharijites, courageous against the truth and for it, said, “The one who commits a major sin is kaafir and no longer belongs to the fold of Islam.” The Mu’tazilites were fearful to oppose the people of Ahlus-Sunnah and the Kharijites. They took a cowardly position and said, “We will sit in the middle of the road and say that the one who has committed a grave sin is in a position somewhere between the two; we neither say he is a believer nor a kaafir!” Both sects, however, agreed that in the hereafter he will be in the Fire of Hell forever. That is why they denied the shafaa’ah (intercession). The generality of the aayah refutes the position held by both sects: Who is he that can interceded with Him except with His Permission?
        • None will ever encompass anything of Allah’s knowledge nor of His Hearing or His Sight: And they will never compass anything of His Knowledge except that which He wills.
        • We comprehend no knowledge about Allaah nor about His creation except that which He wills for us to know.
        • Forbidding the takyeef (assigning a manner or a “how”) to the Attributes of Allaah, because He did not inform us of the how they are. So if we claim the knowledge of the kayfiyyah (i.e. the condition or the “how”) of His Attributes, then we are lying.
        • Rebutting the Mu’attilah (Negators of Allaah’s Attributes and Names), due to His saying: And they will never compass anything of His Knowledge. This is evidence against the Mu’attilah because they say, for example, that Allaah has no real Hand. This necessitates that they encompass the negation of one of His Attributes. In this respect, both sects, the Mu’attilah and the people of takyeef (Mukayyifah) lied because Allaah affirmed this Attribute (i.e. the Hand) to Himself. Accordingly, their claim that the true and real Attributes like the Hand, the Face, the Eyes, and so forth do not befit Allaah is false and void. The basis for this fact is that knowledge is of two kinds:
          (a) Affirmation, and 
          (b) Negation.
          Therefore, you cannot negate anything as being a quality of someone (something) except with knowledge, just like you cannot affirm anything for someone (something) except with knowledge. So if those sects would deny the realties of the aforementioned Attributes of Allaah then they must bring forth their proofs, if they are truthful. For example, Allaah did not negate that the Attribute of the Hand from His Self, not even in one single aayah in the Qur’aan, nor did the Prophet (صلى الله عليه وسلم) negate this Attribute in any hadeeth, nor did the righteous predecessors (as-salaf-us-saalih). Those sects, however, utter the negation of Allaah’s true and real Hand.
        • Rebutting the position of the Mumathilah (those who liken Allaah to His creation). Since the aayah: And they will never compass anything of His Knowledge. implies a rebuttal of the Mukayyifah, then by all reason it is a rebuttal of the Mumathilah.
        • Affirming the mashee’ah (Will) for Allaah because of His saying: Except that which he Wills.
        • Rebutting the Qadariyyah and the Mu’tazilah who say that Allaah, the Most High, does not Will anything as far as man is concerned. This is evident in Allaah’s saying: And they will never compass... Knowing that man’s compassing of something is from his qualities and his qualities are a creation of Allaah, and hence man’s will is not independent from the Will of Allaah].
        • The greatness of the kursi, for His saying: His kursi extends over and encompasses the heavens and the earth.
        • The Greatness of the Creator of the kursi because the greatness of the created implies the Greatness of the Creator.
        • The kufr of the person who denies the heavens and the earth because this necessitates accusing Allaah of lying. As far as the earth is concerned, I believe that no one denies it [its existence]. However, as regard to the heavens, there are those who deny them saying that what is above us is boundless and limitless space, and that there is only stars and diffused dust (sadoom) or the like. There is no doubt that the one who holds to this belief is a kaafir, whether he himself believes in this or he imitates those whom he reveres from the people who hold to this belief—while knowing the truth implied from the proofs of the Qur’aan and the sunnah.
        • Affirming the Strength of Allaah, and the proof is His saying He feels no fatigue in guarding and preserving them.
        • Denying the mashaqqah (fatigue) from Allaah, the Mighty and Majestic, because of His saying He feels no fatigue. This is one of the sifaat as-salbiyyah just like saying of Allaah: And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched us.
          [Qur’aan, Soorat Qaaf (50:3)]
        • Affirming what is implied by the above statement: He feels no fatigue in guarding and preserving them, from the attributes of Knowledge, Ability, Life, Mercy, Wisdom, and Strength.
        • Affirming that the heavens and the earth are in need for someone who guards them, as stated in Allaah’s saying (which means): He feels no fatigue in guarding and preserving them. Had it not been for the guarding and preserving of Allah, they would have been ruined.
          Allaah says:

          Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid (mosques), wherein the Name of Allaah is mentioned much would surely have been pulled down. [Qur’aan, Soorat Al-Hajj ( 22:40 )]

          And His saying:

          He withholds the heavens from falling on the earth except by His Leave. Verily! Allaah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that can grasp them after Him.
          [Qur’aan, Soorah Faatir (35:41)]
        • Affirming the Transcendence of Allaah in His Essence and the Transcendence of Allaah’s Attributes. And He [Allaah] is the Most High, above everything.
        • Rebutting those who believe in the doctrine of divine incarnation in human form (Al-Hulooliyyah) or in general by stating “Allaah is not above everything but everywhere”, and that of those who negate the Attribute of Allaah being Most High (Al-Mu’atillah) by saying, “He cannot be described as high or low or left or right or being separated from or associated with His creation.” In effect denying His existence!
        • Warning against transgression upon others because of His saying, And He is the Most High, above everything and He is Most Great. If one is proud or thinks himself great then they should remember the greatness of Allaah.
        • Affirming the Greatness of Allaah.
        • Affirming the Attribute of Perfection which is in the combined Attribute of Transcendence and Greatness.
        • Knowing that the sovereignty belongs to Allaah which means we must not behave in His Kingdom except in accordance with what He is pleased with and that judicial rulings and decreeing must be based upon the Judgment of Allaah and we must be content with the Pre-Decree of Allaah. Finally, man should not act conceitedly upon accomplishing anything.

[From Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah By Shaykh Muhammad bin Saalih Al-’Uthaymeen]

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