FOOTNOTES:

[1][1]r (Sallallaahu ‘alayhi wasallam): The salaah and salaam of Allaah be upon His Prophet Muhammad. The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) upon His ‘arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (r). The salaam is Allaah’s safeguarding of the Prophet (r) from deficiencies and any kind of evil, and the protection of the Message with which he was etrusted. When the Muslim says r (sallallaahu ‘alayhi wasallam), he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islaam which was revealed to him (r). [See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar ibn Katheer, and Al-Madeenah, Saudi Arabia: Daar at-Turaath, ‎1408/1988], p. 128.
[2][2]Rabb: Allaah is Ar-Rabb. He is the One Who gave all things the power to grow, to move and to change, to Whom belongs the Creation and Commandment; the Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides for and Sustains all that exists.
[3][3]Deen: The practical and doctrinal aspects of deen are more comprehensive than the Western concept of religion. The deen of Islaam is the way of life prescribed by Allaah.
[4][4]Reported by Al-Bukhaari, Saheeh Al-Bukhaari (Arabic/English), vol. 2, p. 59, and by Muslim in his Saheeh (English Translation), vol. 2, no. 2258.
[5][5]See Saheeh Al-Bukhaari (Arabic/English), vol. 2, chapter 11, p. 59.
[6][6]Imaam Ibnul Qayyim in his book Muftaah Daarus Sa’aadah [al-Khobar, Saudi Arabia: Daar Ibn ‘Affaan (1st.ed; checked by Shaykh ‘Ali Hasan ‘Abdul Hameed al-Halabi al-Athari), 1416/1966], vol. 1, pp. 301-303.
[7][7]’Ibaad (sing.‘abd, lit. “slave”). When generalized, ‘ibaad includes the believers and none-believers, the righteous and the wicked. This is the universal kind of ‘uboodiyyah (slavery) pertaining to the ruboobiyyah of Allaah (He is the Rabb of all that exists). Accordingly, it is the submission to the what Allaah has commanded and decreed in the creation, and this kind of submission is common to all creation, none is able to escape it. Allaah تعالى (the Most High) said:
{ إن كل من في السماوات والأرض إلا آتي الرحمن عبدا } [مريم،93]
There is none in the heavens and the earth will come to ar-Rahmaan [The One Whose Mercy encompasses everything (Allaah)] on the Day of Resurrection as submissive slaves. [Qur’aan, Soorat Maryam (19:93)].
The second kind of ‘uboodiyyah comprises the general obedience to Allaah. It is specific to those who comply to the sharee’ah of Allaah, U. He I says:
{ وعباد الرحمن الذين يمشون على الأرض هونا }
And the believing slaves of ar-Rahmaan are those who walk on the earth in humility and sedateness. [Qur’aan, Soorat Al-Furqaan (25:63)].
The ‘uboodiyyah of the Messengers (‘alayhimu as-salaam: May Allaah protect them from all kinds of evil) is the very special slavery to Allaah, Most High. None can compete with the Messengers’ degree of ‘uboodiyyah to Allaah.
[8][8]Bin Baaz, Shaykh ‘Abdul ‘Azeez Al-’ilm Wa Akhlaaqu Ahlihi [Riyaadh, Saudi Arabia: a special print compiled by Dr. Muhammad S. ash-Way’ir, 2d, ed. 1409/1988], pp. 302, 315. This important treatise was rendered into English by Br. ‘Ahmar ibn Muhammad Iqbal and entitled Knowledge [Birmingham, U.K.: Al-Hidaayah Publishing & Distribution 1995].
[9][9]Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.
[10][10]Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will).
[11][11]Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree.
[12][12]Imaam ibnul Qayyim in his book Al-Fawaa’id [Dammaam, Saudi Arabia: Daar ibnul Jawzee (checked and reformatted by Shaykh ‘Ali Hasan ‘Abdul Hameed), 1417/1996], p. 396.
[13][13]As in the authentic and famous hadeeth reporting the encounter of Abu Hurayrah t with the one of the shayaateen. See page 16.
[14][14]It is reported by at-Tabaraani that the Prophet (r) said: “The one who recites aayatul kursi after the conclusion of an obligatory prayer, he is under the Care of Allaah تعالى until the next prayer commences.” See at-Tabaraani’s At-Targheeb wat-Tarheeb (2:435). Al-Haafith Al-Munthiri said, “At-Tabaraani reported it with a good chain of narration.” Al-Haythami stated the same conclusion (Majma’ Az-Zawaa’id, 10:109).
[15][15]This hadeeth is reported by At-Tabaraani, ibn as-Sunni, ibn Hibbaan, and others. Ibn Hibbaan graded it as saheeh in his book As-Salaat. Al-Haythami said: “At-Tabaraani reported it in Al-Kabeer and Al-Awsat with different narrations, one of them is good.” Al-Haafith ibn Hajar said,“Its isnaad is saheeh...and ibnul Jawzee was inattentive when he reported it in his Mawdoo’aat (fabricated collection of ahaadeeth).” Shaykh al-Albaani authenticated it in As-Silsilah As-Saheehah (vol.2, no.972) and said: “Ibn Khatheer declared it as saheeh in his tafseer (exegesis).” He noted that Shaykh-ul-Islaam ibn Taymeeyah’s calssification of this hadeeth as weak, as in his Fatawaa (22:508), “Appears to be made at the stage when he was beginning to seek knowledge. In fact, his student Imaam ibnul Qayyim related that he (ibn Taymeeyah) was reported to have said, “I never relinquished [to recite] it after each [obligatory] salaat.” After detailing the various reports regarding this hadeeth, ibnul Qayyim commented, “It has its basis and it is not mawdoo’ (fabricated).” [See ibnul Qayyim’s Zaadul Ma’aad (Beirut, Lebanon: Mu’assasatur-Risaalah (Checked by Shu’ayeb and ‘Abdul Qaadir al-Arna’oot), 2d, ed. 1418/1997)], pp. 293-294.
[16][16]Majmooi’ Al-Fatawaa, vol. 17, p. 130.
[17][17]Istikhaarah: The special prayer composed of two rak’ahs followed by a specific du’aa (supplication) seeking Allaah’s Guidance. The English meaning of this Prophetic du’aa is: "O my ilaah (Allaah)! I ask your Guidance due to Your Knowledge, and appeal to You to help me [give me power] due to Your Ability, and ask You from Your Great Favor, for You are Able and I am not. You know and I do not know, and You know all hidden matters. O Allaah! If You know that this matter [and you name it] is good for me in my deen [Islaam], my livelihood, the aftermath of my matter [also said: for my life in the Hereafter], its short term, or its long term, then decree it for me, make it easy for me, and bestow blessing for me in it; and if You know that this matter [and you name it] is bad for me in my deen, my livelihood, the aftermath of my matter, its short term, and its long term, then keep it away for me, and turn me away from it, and decree for me the good where ever it is, and then content me with it." A detailed reference on this great act of worship is found in The Three Abandoned Prayers by ‘Adnaan Aal ‘Ar’uoor: It may me obtained from The Call to Islaam Da’wah Center at 318 Hoe Street, Walthamstow, London, E17 9PX, UK.
[18][18]It is of paramount importance that the seekers of knowledge should try their best to review the scholarly works of the trusted salafi ‘ulmaa’. This helps to clarify what is generalized or not entirely clear in some of their statements. In addition it brings out points of benefit which otherwise may be missed. Unlike many so-called “scholars” whose books are filled with mystic terminology whose explanation, in the best cases, may contain truth and falsehood, the ‘ulamaa’ who follow the path of as-salaf as-saalih do not intend confusion for the ummah. However, they are human and may say and (or) write certain things which may need clarification or some detail. Often such clarifications and (or) details are present in other parts of their works and therefore should not be overlooked. It is also relevant that those working on translating the works of the salafi scholars give this issue the consideration it deserves. And Allaah Knows best.

[19][19]البَّر al-Barr: The One Who is Most Subtle, Kind, Courteous, and Generous; the One Who is ample in goodness and beneficence; Who gives manifold increase of reward to the righteous, and Who overlooks many of the faults of the wrong-doers with gracious forgiveness; whoever brings a good deed, Allaah, al-Barr, rewards him ten times the like thereof to his credit, and whoever brings an evil deed He U decrees for him only the recompense of the like thereof, and they will not be wronged. If somebody intends to do a good deed and he does not do it, then Allaah, al-Barr, will write for him a full good deed in his account with Him; and if he intends to do a bad deed and he does not do it, then Allaah will write a full good deed in his account with Him. He loves piety towards Him, goodness, justice, righteousness, honesty, truthfulness, benevolent regard or conduct to parents and others, as well as every incumbent duty.

[20][20]Allaah is the ‘alam (identifying name or title) of the majestic, sole, and true God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and High, has other names all of which follow on from His name Allaah. The meaning of the name “Allaah” is the ma’looh (that which is worshipped out of love, magnification, deification, and longing). [See Shaykh ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasityyah (Dammaam, Saudi Arabia: Daar ibnul Jawzi, 2d ed. 1415/1994)], p. 38, and Sharh Lum’at Al-’itiqaad (Ismaa’eeliyyah, Egypt: Maktabat al-Imaam al-Bukhaari (checked by Ashraf Maqsood), 1412/1992)], p. 29.
[21][21]ar-Rahmaan (The One Who is Most Merciful): This is one of Allaah’s particular names and which denotes the attribute of very great and extensive mercy which exists with Him. [See Imaam ibnul Qayyim’s Badaai’ Al-Fawaa’id (Beirut, Lebanone: Daarul Khayr, 1st ed. 1414/1994)], vol.1, pp.23-24, and Shaykh ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasityyah, ibid.
[22][22]ar-Raheem (The One Who Bestows Mercy): This name denotes that the attribute is related to the marhoom (i.e. the one whom Allaah chooses to receive His Rahmah (Mercy). So, the difference between ar-Rahmaan and ar-Raheem is that in the case of the former, ar-Rahmah is His attribute, and in the latter, ar-Rahmah is His act, meaning that He is the One Who bestows ar-Rahmah upon others. So, when both names come together [i.e. ar-Rahmaan, ar-Raheem], then the meaning in this context is that Allaah’s Mercy is very great and extensive, and that His Mercy reaches His creation. This is what is meant by those who say that ar-Rahmaan is the One Whose Mercy encompasses everything (general Mercy), and ar-Raheem is the One who has Mercy upon the believers (special Mercy). Since Allaah’s Mercy upon the kaafir is a special one in this life only, then it is as if they have no mercy upon them, because in the Hereafter when they will ask Allaah U to save them from Hell and admit being wrong, Allaah will deal with them with His Justice, not His Mercy, Saying:
{ اخسئُوا فيِهَا ولا تُكَلِّمُونِ } [المؤمنون:108]
“Remain you in it [Hell] with ignominy! And speak not to Me!”
[Qur’aan, Soorat Al-Mu’minoon (23:108)].
The name ar-Raheem is applied to Allaah U and may be applied to others. Allaah I has described His Messenger Muhammad (r) as Raheem (Soorat At-Tawbah, 9:128). Ibn Katheer (رحمه الله) said: “Some of the names of Allaah تعالى are restricted to Him only like the names: Allaah, ar-Rahmaan, al-Khaaliq, ar-Raaziq and so forth. Some other names, however, may be applied to other than Him.” [See Badaai’ Al-Fawaa’id, p.24, Sharhul ‘Aqeedah Al-Waasityyah, pp.38-39, Lum’atul I’tiqaad, p.29, Tafseer ibn Katheer (1:21), Sharh Thalaathat Al-Usool within Shaykh ibn ‘Uthaymeen’s Majmoo Fatawaa (Riyaadh, Saudi Arabia: Daar Ath-Thuraya, 1st ed. 1414/1993)], vol. 6, p. 11.
[23][23]The author begins his treatise with the basmalah (بسم الله الرحمن الرحيم) in adherence with the way of Allaah تعالى in His Book and following the example of the Prophet (r) who used to begin his letters with it. Given the aforementioned discussion of the meanings of the Names: Allaah, ar-Rahmaan, and ar-Raheem, the meaning of the basmalah is: “I begin [in this case “I begin to write”] seeking the help and the blessings of each and every name of the names of Allaah تعالى whose very great and extensive mercy is His Attribute.” [See Lam’atul I’tiqaad, p. 29.]
[24][24]The complete text in Saheeh Muslim is:
عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: “قَالَ رَسُولُ اللَّهِ يَا أَبَا الْمُنْذِرِ أَتَدْرِي أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ قَالَ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ يَا أَبَا الْمُنْذِرِ أَتَدْرِي أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ قَالَ قُلْتُ: { اللَّهُ لا إِلَهَ إِلاّ هُوَ الْحَيُّ الْقَيُّومُ } قَالَ فَضَرَبَ فِي صَدْرِي وَقَالَ وَاللَّهِ لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ."-[صحيح مسلم]
Ubayy bin Ka’b (Abul-Munthir) said: “Allaah’s Messenger (r) said: ‘O Abal- Munthir! Do you know the aayah from the Book of Allaah which, according to you, is the greatest?’ I said: ‘Allaah and His Messenger (r) know best. He again said: Abal Munthir, do you know the verse from the Book of Allaah which, according to you, is the greatest?’ I said: { الله لا إله إلاَّ هُوَ الحيُّ القَيُّوم }: Allaah, none has the right to be worshipped but He, the Ever-living, the One Who is established on His Own, Self-subsisting, by Whom all things subsist.' Thereupon he struck me on my breast and said: ‘May knowledge give you joy, O Abal Munthir!’” [See Saheeh Muslim bi-Sharh Al-Imaam an-Nawawi (Arabic) (Beirut, Lebanone: Daar al-Ma’rifah,1st ed. 1414/1994)], vol. 6, no. 1882, p. 334. This reference contains Saheeh Muslim with a commentary by Imaam an-Nawawi (رحمه الله)].
[25][25]This came in the famous hadeeth reported by al-Bukhaari in his Saheeh and which the Prophet (r) assigned Abu Hurayrah (t) to be in charge of the Zakaat revenue of the month of Ramadaan. Someone started to steal some of the foodstuff. When Abu Hurayrah (t) took hold of him and threatened to take him to the Prophet (r), he said: “I am needy and have many dependents, and I am in great need.” Abu Hurayrah released him and told the Prophet (r) of what happened. He (r) said, “Indeed, he told you a lie and he will be coming again.” Knowing that the Prophet (r) says nothing but the truth, Abu Hurayrah waited for him watchfully. He caught him trying to steal again. He threatened him to take him to the Prophet (r) but then released him when he complained of his great need and promised not to come again. The Prophet (r) told Abu Hurayrah, “Verily, he told you a lie and he will return.” He returned and was caught stealing for the third time. This time, however, he told Abu Hurayrah (t), “I will teach you some words with which Allaah will benefit you.” I asked, “What are they?” He replied: “Whenever you go to bed, recite aayatul-kursi:
{ الله لا إله إلاَّ هوَ الحيُّ القَيُّوم }
till you finish the whole verse. (If you do so), Allaah will appoint a guard for you who will stay with you and no shaytaan will come near you till morning.” Upon telling the Prophet (r) of this, he said: “He really spoke the truth, although he is [absolutely] a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah?” Aboo Hurayrah said, “No.” He (r) said, “It was a shaytaan.” [See Saheeh Al-Bukhaari (Arabic/English), vol. 3, no. 504].
[26][26]The thaat is necessarily qualified with all of the superlative attributes of perfection.
[27][27]The One Who nurtures and sustains all the creation with His favors and blessings. He is the One Who created them, and He is the One Who possesses full and perfect sovereignty over them, He owns them and controls their affairs as He U wishes and in accordance with His Knowledge, Wisdom, and Justice. Being the Rabb of all creation, He deserves, therefore, to be singled out for all worship. After all, He is the one who prepared them for that which they were created: To worship none but Him. He supported them with all of their needs, brought down for them the Revelation, and sent His Messengers to them so that they would be guided to His Path.
[28][28]Aaliha (sing. ilaah): Gods.
[29][29]Allaah, Most High, said:
{ ولا تدع مع الله إلها آخر لا إله إلا هو كل شيء هالك إلا وجهه له الحكم وإليه ترجعون } [القصص، 88].
And invoke not any other ilaah (god) along with Allaah, laa ilaaha illaa huwa [none has the right to be worshipped but He]. Everything will perish save His Face. His is the decision and to Him (all of) you shall be returned. [Qur’aan, Soorat Al-Qasas (28:88)].
Sahykh-ul-Islaam ibn Taymeeyah (رحمه الله) in his Fataawaa (1:24) commented: “The one who worships other than Allaah even though he loves [his deity] and seems to gain through it some kind of good relations and enjoyment in this life, it is certain that the harm inflicted upon him by this worship is greater than the harm resulting from the enjoyment of eating poisoned food.‎”
[30][30]Taqwaa: Seeking to take protection from Allaah’s anger and punishment by doing whatever Allaah commands and keeping away from whatever He forbids.
[31][31]Since He is the One Who created you and made available for you all kinds of provisions, then it is a necessary duty upon you that you should single Him out for all worship and set up no partners along with Him in worship.
[32][32]Jins: Kind, class, comprising under it several sorts.
[33][33]So, this omitted word haqq (truly and rightfully) makes it clear that, although there are other confirmed deities besides Allaah U, these aalihaa [gods] which are worshipped besides Allaah are false gods. They posses nothing of divinity, nor do they deserve any worship. [See Shaykh ibn ‘Uthaymeen’s Majmoo’ Fataawaa, section on Sharh Thalaathat Al-Usool (Riyaadh, Saudi Arabia: Daar ath-Thurayya 1413)], vol.6, p. 66. This section has been translated into English by Br. Abu Talhah Daawood ibn Ronald Burbank, and was published by Daar Al-Hidaayah, Birmingham, U.K.
[34][34]{ال}, “al”is a particle of determination and specification.
[35][35]See Lane, E.W., Arabic-English Lexicon (Cambridge, England: Islaamic Texts Society, 1984), vol. 1, p. 74.
[36][36]In the present world, otherwise man will end up in an eternal life in the Hereafter.
[37][37]He sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice.
[38][38]Reported by Al-Bukhaari, Saheeh Al-Bukhaari (Arabic/English), vol. 8, no. 332.
[39][39]Saheeh Muslim (English Translation), vol. 1, no. 343.
[40][40]This is because mere negation does not denote any attribute, and therefore it is not considered a praise. In addition, the attributes of negation are of two kinds:
1. General, and
2. Specific.
The meaning of generality in negation is that Allaah, Most High, negates all imperfections implicitly denoting that all Perfection is His. For example: Allaah, the Exalted, says: { ليس كمثله شيء}, [which means], “There is nothing like unto Him.” So, there is nothing unto Him in His Knowledge, Ability, Hearing, Seeing, Might, Wisdom, Mercy, and so forth. In this general negation, Allaah I did not specify the negation. Accordingly all imperfections are denied and all perfections are denoted, and it is stated that there is nothing like unto Him in all of His Perfection.
On the other hand, the specificity in negation is to negate specific allegations of imperfection. For example to deny that defects and drawbacks like forgetfulness, sleep, ignorance, havin son or partner, etc. are associated with Allaah, the Exalted. Again, the Perfection is implied as against the negation. [See Shaykh ibn ‘Uthaymeen’s Sharhul Waasitiyah], vol. 1, pp. 145-146.
[41][41]For example, the negation of ignorance stands for the affirmation of Allaah’s unlimited knowledge. The negation of death, which is in contradiction of life, implies the perfection of Allaah’s attribute of Life.
[42][42]Qayyoumiyyah: The Attribute denoted by Allaah’s Name al-Qayyoum.
[43][43]The Perfection of His Life negates that Allaah I needs to sleep and the same is also due to the Perfection of His qayyoumiyyah, as sleep is needed by the created living creatures due to their imperfection. Although sleeping and eating may be considered as attributes of perfection with respect to man, as a person who does not sleep or eat is considered ill, they are perfection from one angle and defects from another. They are perfection in the sense that they indicate that the body is sound and healthy, and are defects because the body needs them to function. In reality, therefore, they are defects. Accordingly, not every relative perfection in the creature is a perfection for the Creator, and not every Perfection associated with the Creator is a perfection in the created. Eating, drinking and sleeping are relative “perfection” with respect to the creature and negated defects with respect to Allaah I. That is why Allaah, the Most High, said about Himself:
{ وَهُوَ يُطْعِمُ وَلاَ يُطْعَمُ } [الأنعام، 14]
And it is He (Allaah) Who feeds and is not fed.
[Qur’aan, Soorat Al-An’aam (6:14)].

[44][44]From the angels, jinn, and all that which exists, including which we have no knowledge of.
[45][45]The Qur’aan has stated that there are seven heavens:
{ قُلْ مَنْ رَبُّ السَّماواتِ السَّبعِ وَرَبُّ العَرْشِ العظيم } [المؤمنون،86].
Say: Who is the Rabb of the seven heavens and the Rabb of the great ‘arsh? [Qur’aan, Soorat Al-Mu’minoon (23:86)].
[46][46]In the grammatical sense the noun { مَنْ } is the subject, and the term { ذا } is omitted for being redundant. The term { الذي } “he that”is a relative pronoun standing as the predicate of the subject { مَنْ } “Who”. [Author’s note]
[47][47]Allaah I said: { والشَّفْعِ والوَتْرِ },[which means], And by the shaf’a (even) and the witr (odd) [of all the creations of Allaah]. [Qur’aan Soorat Al-Fajr (89:3)].
[48][48]Ahlul-Mawqif: All human beings gathered on one plane on the Day of Resurrection awaiting their accounts to be taken by Allaah. The Prophet (r) said, “The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to tolerate it or to bear it.” The Prophet (r) intercedes with Allaah to pronounce His Judgment among the people of al-mawqif. They will be relieved from their long standing by virtue of his interceding with Allaah on their behalf. [See Saheeh Al-Bukhaari (Arabic/English)], vol. 6, no. 236.
[49][49]Ahlul-Jannah: The believers who will be admitted to reside forever in al-Jannah.
[50][50]Kawni: Pertaining to the Universal Will of Allaah, the Most Majestic and Most Magnificent, and which is in accordance with His Foreknowledge and Wisdom. Creation, provisions, life, death, permission to intercede, and so forth exist by the Will of Allaah. Everything which Allaah Wills is certain to occur. He Willed that eemaan (belief in Allaah) and kufr (disbelief) occur, although He Loves eemaan and Hates kufr. On the other hand, the Legislative Decree (al-hukm ash-shar’i) comprises the Revealed Laws (sharee’ah) which the Messengers came with and what is stated in the Revealed Scriptures. Under this Decree, Allaah Loves that mankind believe in Him (eemaan) and does not Love for them to commit kufr. Mankind, however, may or may not believe in Allaah. In short, under His Universal Will, everything Allaah Wills is certain to pass while under the Legislative Will, what is beloved to Allaah may or may not take place.
[51][51]Part of a long and agreed upon hadeeth. [See Saheeh Al-Bukhaari (Arabic/ English)], vol. 6, no. 3 and no. 236.
[52][52]Hayybah: An attribute inspiring reverence, or veneration.
[53][53]Quraysh is the tribe of the Prophet Muhammad (r).
[54][54]This is part of a long hadeeth detailing the story of the treaty of Al-Hudaybiyah. [See Saheeh Al-Bukhaari ‎(Arabic/English)], vol. 3, no. 891.
[55][55]Kings are in need of intercessors because of the imperfection of their knowledge, might and authority. Allaah, Most Perfect in His Might, Knowledge, and Authority, is in no need for intercessors. That is why intercession with Allaah takes place only if He permits it. With kings, however, intercession is permitted with or without a king’s permission. Those close to the king, for example, may intercede without permission. [See Shaykh ibn ‘Uthaymeen’s Al-Qawlul Mufeed ‘Alaa Kitaabit-Tawheed (Riyaadh, Saudi Arabia: Daarul ‘Aasimah, 1st ed. 1415/1994)], vol. 1, p. 330, 332.
[56][56]The intercessions permitted by Allaah تعالى are six. The Prophet (r) will have the privilege of making three of these intercessions. They are:
1. The Prophet’s intercession for ahlul-mawqif. This is known as the Prophet’s greatest shafaa’ah and it is part of the highest station of praise and honour (al-maqaam al-mahmood) with which the Prophet (r) is distinguished, and for which he will be praised by all creatures. It is mentioned in the Qur’aan [17:78].
2. The Prophet’s intercession for ahlul-Jannah to enter al-Jannah.
3. The Prophet’s (r) intercession with Allaah تعالى to reduce the punishment of his uncle, Abu Taalib because of his protection and support of the Prophet (r). He will be placed in a shallow part of Hell-Fire.
The other intercessions are not restricted to the Prophet Muhammad (r). They include:
4. The Prophet’s intercession with Allaah تعالى that He does not cast into Hell the one who deserves it.
5. His intercession of taking out from Hell those admitted to it as a result of their sins.
6. The intercession to raise the ranks of the believers. This is the du’aa of the Prophet (r) to believers and by the believers for each other. [See (1) Shaykh ‘Abdul ‘Azeez bin Baaz’s commentary on Shaykh-ul Islaam ibn Taymeeyah’s Al-’Aqeedah Al-Waasitiyyah which Shaykh ‘Ali Hasan ‘Abdul Hameed compiled in his verification of Shaykh ‘Abdur-Rahmaan As-Sa’di’s book At-Tanbeehaat Al-lateefah ‘Ala Al-Waasitiyyah (Dammaam, Saudi Arabia: Daar ibnul Qayyim, 1409/1989), p. 73, and (2) Shaykh ibn ‘Uthaymeen’s Al-Qawlul-Mufeed, pp. 332-335].
The intercessions mentioned above are the ones which are approved by Allaah I. The annulled intercession is any intercession which is not approved by Allaah U.
[57][57]The conditions are stated in the following aayaat:
1. Allaah I says:
{ مَنْ ذا الَّذي يَشْفَعُ عِنْدَهُ إلاَّ بإذُنِهِ } [البقرة، 255]
Who is he that will intercede with Him except by His permission.
[Qur’aan, Soorat Al-Baqarah (2:255)].

2. Allaah I says:
{ يَومَئِذٍ لا تَنْفَعُ الشَّفاعَةُ إلاَّ مَنْ أَذِنَ لَهُ الرَّحمن وَرَضِيَ لَهُ قَولا } [طه، 109]

On that day no intercession shall avail, except the one for whom
ar-Rahmaan has given permission and whose word is acceptable to Him. [Qur’aan, Soorat Taaha (20:109)].

3. Allaah I says:
{ وَلاَ يَشْفَعُونَ إلاَّ لِمَنِ ارتَضَى } [الأنبياء، 28]
And they cannot intercede except for him with whom He is pleased. [Qur’aan, Soorat Al-Anbiyaa’ (21:28)].

[58][58]The case of intercession on behalf of the Prophet’s uncle, Abu Taalib, is excluded and in a very limited sense from the ruling stated in Allaah’s saying:
{ فمَا تنْفَعُهُم شَفَاعَةُ الشَافِعِين } [المدَّثر،48]
No intercession of intercessors will be of any use to them [unbelievers, polytheists]. [Qur’aan, Soorat Al-Muddathir (74:48)].
Abu Taalib stood in support of the Prophet (r) and protected him from his enemies of Quraysh. The intercession on behalf of Abu Taalib is special for the Prophet (r). Other than this special intercession, none is allowed to intercede for a kaafir. Even Abu Taalib is not saved from the Fire of Hell. Had it not been for the intercession of the Prophet (r), Abu Taalib “would have been in the bottom of the (Hell) Fire,” as the Prophet (r) said. “Perhaps my intercession will be helpful to him on the Day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles with which his brain will boil,” he (r) added. [See Saheeh Al-Bukhaari, vol. 5, no. 222 and no. 224, and Shaykh ibn ‘Uthaymeen’s Al-Qawlul Mufeed, vol. 1, p. 334].
[59][59]The Battle of Badr occurred between the army of the believers lead by Prophet Muhammad (r) and the polytheists of Quarysh and it took place on the 17th of Ramadaan of the second year of Hijrah.
[60][60]Because you give another answer which you think has the same possibility of being the truth.
[61][61]This is known as al-jahlul-murakkab, which is to comprehend something in a way contrary to its true reality. [See Shaykh ibn ‘Uthaymeen’s Sharh Thalaathat Al-Usool (Burmingham, UK: Al-Hidaayah Publication, 1st ed. 1418/1997)], p. 37.
[62][62]This is one of the meanings of this great aayah. It signifies that Allaah’s knowledge encompasses everything in the past, present, and the future; nothing escapes Allaah’s knowledge.
Note: One of the Names of Allaah U is العليم al-'Aleem: The One Who knows what has been and what will be; Who ever has known, and ever will know, what has been and what will be; His knowledge comprehends all things, the covert and the overt, the small thereof and the great, the possible and the impossible, the lofty and lower spheres, etc. in the most complete manner. Nothing is concealed from Him in the earth or in the heavens. [See Shaykh as-Sa’dee’s Tayseer Al-Kareem Ar-Rahmaan fi Tafseeri Kalaamil-Mannaan [‘Unayzah, Saudi Arabia: Saalih bin Saalih Center Publish. 1412/1992)], vol. 5, p. 299.

[63][63]Mawqoof: lit. “stopped”. It is a narration from a companion only. The hadeeth attributed to the Prophet (r) is called marfoo’. Shaykh ibn ‘Uthaymeen (hafithahullaah) commented, “Had it not been that ibn ‘Abbaas (رضي الله عنهما) is one whom it is said that he takes from the Israelite transmissions (israa’eeliyyaat: narrations from the traditions of the People of the Book), we would have said that this transmission (regarding al-kursi) takes the form of marfoo’ tradition, because it deals with knowledge of al-ghayb (the world of unperceived realities). When it comes to this kind of knowledge, there is no room for ijtihaad (scholarly deductions). When a sahaabi (companion) says or does something which is not within the scope of ijtihaad, then it takes the marfoo’ type of tradition. The exception, however, is that if the narration from the sahaabi is of the form of akhbaar (news telling, relating information), then, if it is known that a sahaabi narrates from Bani Israa’eel, his transmission would not be marfoo’ because of the possibility that its source may be from Bani Israa’eel (an Israelite transmission). Knowing that the scholars are scrupulous in their inspection of what is attributed to the Prophet (r), they do not rule that a particular transmission is marfoo’ except when all of the possibilities that may hinder this ruling are ruled out.” Tafseer Aayat Al-Kursi, pp. 19-20. Note: This report from ibn ‘Abbaas is related by ‘Abdullaah ibn al-Imaam Ahmad (As-Sunnah:586), ibn Abee Shaybah (Al-’Arsh:61), ibn Khuzaymah (At-Tawheed: 248), and by al-Haakim (Al-Mustadrak: 2:282) who said it is saheeh according to the conditions of al-Bukhaari and Muslim. Imaam ath-Thahabi agreed to the authentication of al-Haakim. Ad-Daaraqutni reported it in his book As-Sifaat (36) as mawqoof from ibn ‘Abbaas. Shaykh al-Albaani said: “Its isnaad is saheeh, and its narrators are all reliable.” (Mukhtasar Al-’Uluw: 45).
[64][64]Shaykeh-ul-Islaam ibn Taymeeyah (Al-Fataawa, 6:584), and Shaykh al-Albaani (Silsilat Al-Ahaadeeth As-Saheehah, no. 109), stated the weakness of this narration from ibn ‘Abbaas (رضي الله عنهما).
[65][65]Reported by ibn Abee Shaybah (Al-’Arsh, 58), and by al-Bayhaqi (Al-Asmaa’ Was-Sifaat, 862) with both narrations being from the way of Abee Thar t. Shaykh al-Albaani (As-Silsilah As-Saheehah, no. 109) stated that there is no single authentic hadeeth attributed to the Prophet (r) regarding al-kursi except this one.
[66][66]Reported by ibn Jareer at-Tabari (tafseer at-tabari, 30:115-116) on the authority of ‘Ali ibn al-Hussain. The transmission, however, is mursal. Note: A hadeeth is categorized as mursal when the link between the taabi’ee (successor of the sahaabah) and the Prophet (r) is missing.
[67][67] The infinitive noun is takweer, which means to round a thing in a round form.
[68][68]This has been reported in Sunan Abee Daawood (English Translation), no. 4708 and in the Sunnah by ibn Abee ‘Aasim, no. 575, and by others. There is disagreement regarding the authenticity of its isnaad. Imaam ath-Thahabai and other scholars of hadeeth including al-Albaani graded its isnaad as weak. Imaam ibnul Qayyim supported its authenticity. ‎The text describing al-‘arsh as a dome over the heavens is supported by the context of an authentic narration reported by Imaam Al-Bukhaari in his Saheeh (Arabic/English), vol. 9, no. 519 and in which the Prophet (r) said:
"إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللَّهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ كُلُّ دَرَجَتَيْنِ مَا بَيْنَهُمَا كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ فَإِذَا سَأَلْتُمُ اللَّهَ فَسَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَوْسَطُ الْجَنَّةِ وَأَعْلَى الْجَنَّةِ وَفَوْقَهُ عَرْشُ الرَّحْمَنِ وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ"-البخاري.
“There are one-hundred degrees in al-Jannah which Allaah has prepared for those who carry on jihaad in His Cause. The distance between every two degrees is like the distance between the sky and the earth, so if you ask Allaah for anything, ask Him for the Firdaws [فِرْدَوْسْ] for it is the middle and highest part of al-Jannah and at its top is al-’arsh of ar-Rahmaan (Allaah), and from it gush forth the rivers of al-Jannah.”
The ’arsh being the roof of the Firdaws, which is the middle and highest part of al-Jannah, indicates that it has a dome-shape because a thing cannot be at the middle and at its heighest point (peak) unless it is round. [See Shaykh-ul-islaam ibn Taymeeyah’s Al-Fataawaa, vol. 5, pp. 150-155, and the book of Al-’Arsh by Muhammad ibn ‘Uthmaan ibn Abee Shaybah (Riyaadh, Saudi Arabia: Maktabat ar-Rushd (checked by Dr. Muhammad ibn Khaleefah at-Tameemi), 1418/1998), p. 333].
[69][69]This is based upon additional explanation of the translated text which the author, Shaykh Muhammad ibn Saalih al-’Uthaymeen, directly related to me on Wednesday the 16th of Safar 1419Hj, corresponding to the 10th of June 1998. He stated that this explanation fits with that of the hadeeth on the Firdaws as mentioned above. And Allaah knows best.
[70][70]Hayyiz: Linguistically the word hayyiz signifies:
(a) Drawing, collecting, or gathering together.
(b) To hold in one’s possession.
(c) To drive the camel gently to water.
(d) To rise, turn away, or turn towards.
(e) Remove, withdraw, or retire to a distance.
(f) Draw back.
(g) Leave a place to another.
(h) Turn aside to a place or to a different company and
(i) What is annexed to the house.
It is noticed that these linguistic meanings entail: change, moving or turning from place to a place or from a direction to another.
In addition, the term hayyiz, refers to an existing external thing which surrounds and contains something. The lateral portions (or outer surfaces) of the contained thing itself form an existing hayyiz. Anything which is surrounded by an existing hayyiz is called mutahayyiz. Accordingly, what is in between the heavens and the earth is mutahayyiz. [Refer to Appendix A for further important information.]
[71][71]They negate the ‘uluw of Allaah above the creation because they consider what is above the world is itself a hayyiz. Saying that Allaah is above the world means to them that he is in a hayyiz although they acknowledge that it is ‘adami (none-existing)! It is clear that the way of the scholastic theologians is fallacious argumentation.
The fact is that above the world there is nothing except Allaah, so could He be in something “none-existing”? Being “in it” is no more than being alone by Himself and that He is distinct and separate from creation, His thaat is not commixed with any part of His creation..
[72][72]Because the air does not occupy a hayyiz, yet it is existing. To Allaah belongs the best example.
[73][73]The Shaykh refers to his explanation of Al-’Aqeedah Al-Waasittiyyah of Shaykh-ul-Islaam ibn Taymeeyah [Riyaadh, Saudi Arabia: Daar ibnul Jawzi, 1415/1994], vol. 1, pp. 373-400.
[74][74]Allaah is al-Qaahir: The Most Mighty and the Magnificent, is dominant over all his slaves being Himself above creation, the Ever-living, the Mighty, and the All-Powerful. He is the One who subdued all of his creatures; everything in the upper and lower worlds is subservient to His Will, and Authority; whatever He willed to happen will certainly occur and as He wanted it to be, and whatever He willed not to occur will never take place; All creatures are in need of Him, they have no control of good or harm to themselves; nor can they control death nor life nor Resurrection. The most powerful creature is nothing before the domination and power of Allaah, the All-Mighty; the creatures which people have taken as “gods” besides Allaah, cannot protect themselves let alone to dominate others. Allaah, the perfect is His domination deserves to be worshipped alone.

[75][75]Reported by Abu Daawood, Ahmad, and others. It was declared hasan by ibn ‘Adiyy (Al-Kaamil 3:1054) and by al-Bayhaqi (Al-Asmaa’ Was-Sifaat, p. 892), ath-Thahabi (Al-’Uluw, p. 48), and ad-Daarimee (Ar-Rad ‘Ala Al-Jahmiyyah, p.70). Other scholars of hadeeth considered it weak because of the weakness of one of its narrators, Ziyaadah bin Muhammad al-Ansaari. According to al-Bukhaari his hadeeth falls in the category of munkar which, according to him, is a strong state of criticism meaning “denounced”. Other scholars of hadeeth sometimes consider the munkar to mean the absolutely singular (al-fard al-mutlaq) narration which is not supported by any follow up (mutaaba’ah). [See Shifaa’ul-‘Aleel bi-Alfaath wa Qawaa’id Al-Jarh Watta’deel (Jeddah, Saudi Arabia: Maktabat al-’Ilm, 1411/1991), pp. 306-311, and Shaykh al-Albaani’s Da’eef Sunan Abee Daawood, no. 839]. However, another hadeeth by Qataadah in which Bani Israa’eel have said :“O Our Rabb!, You are in the heaven, and we are on the earth...,” is declared hasan by Shaykh al-Albaani. [See ath-Thahabi’s Al-’Uluw (Beirut, Lebanon: al-Maktab al-Islaami, 1412/1991; checked by Shaykh al-Albaani)], no. 107.
[76][76]As in the long hadeeth of Jaabir (رضي الله عنهما) describing the Farewell Hajj of the Prophet (r) which was reported by Muslim in his Saheeh (English Translation), vol. 2. pp. 611-617.
[77][77]This is a clear response to those who say that “Allaah is everywhere.” The Prophet (r) used the term “Where,” and the answer of the girl was “Above.” Those who say that Allaah is exalted above any particular direction are to be asked, “What do you mean by ‘direction’?” If they deny that Allaah is above the creation because it would mean that He is in a “particular direction,” then they are wrong because there is no one from the creation who exalted Allaah more than the Prophet (r), and yet he (r) affirmed that He I is above the heavens and pointed skyward because it is a direction of ‘uluw. This direction of ‘uluw does not limit, contain, or envelop Allaah, the Most Great. Nothing is above Him, the Most High. Are they more eloquent in speech than the Prophet (r)? Are they more sincere with respect to the teachings of this deen than the Prophet (r)? Certainly they are not. And the Prophet (r) did not intend confusion to his followers. Had there been any false meaning necessitated by affirming the ‘uluw of Allaah the way the Prophet (r) affirmed, he would have made it clear. The texts, however, do not necessitate the false conclusions made by those who deny the ‘uluw of Allaah in His Essence above the creation. Neither in the Qur’aan nor in the authentic sunnah, does the affirmation of the ‘uluw imply hat Allaah is contained in a place or that he is a compounded body (jism), or “within limits,” for He is above everything and that there is no creation above the world, there is only Allaah above everything.

[78][78]People naturally raise their hands and seek the direction of ‘uluw (highness) in their hearts when they supplicate Allaah, the Most High. This does not mean that they do so because the sky is the qiblah of invocation just as the ka’bah is the qiblah (direction) of the prayer as claimed by those who deny the ‘uluw of Allaah is His Essence! There is no legal evidence that the sky is the qiblah of du’aa. Had this been one of the proven matters, it would have been known by the salaf. In addition, the qiblah of invocation is the qiblah of the prayer. It is praiseworthy that the Muslim face the qiblah while making du’aa. In fact the Prophet (r) faced the qiblah many times and invoked Allaah, the Most High. A qiblah is something which a person is face to face with, just like the positions in the prayer, invocation, thikr, sacrifice, etc. Had the sky been the qiblah of du’aa then it would have been permissible for the Muslim to invoke Allaah turning his face up in its direction, something which is not legally approved. Linguistically, the upward position towards which the hands are raised is not called a qiblah. Directing the heart upward while in a state of du’aa is something ingrained in the fitrah and done by the Muslim, the kaafir, the learned and the ignorant, especially in times of distress. The one facing the qiblah knows well that Allaah is not there, however, while in a state of du’aa the person turns to his Creator who is above the creation. He does not turn towards the sky seeking refuge in something created, but he seeks the Creator of the heavens and the earth who is High above the entire creation. Ask those in times of distress, “Do you turn towards the heavens or to Allaah who is above the heavens?” Naturally they turn to Allaah.
[79][79]Al-Juwayyni, ‘Abdul Maalik ibn ‘Abdullaah ibn Yusuf ibn Muhammad Abul Ma’aali (419/1028-478/1085), nicknamed imaamul haramayyn (the Imaam of the Two Sanctuaries i.e. Makkah and Madeenah) because he lived in Makkah for four years and then moved to Madeenah where he taught. Originally he was from Juwayyn (present-day Afghanistan). He was a Shaafi’ee scholar and an Ash’arite. It is important to remember that he ((رحمه الله is said to have been the first to resort to the figurative interpretation of the sifaat. He, however, retracted from this position, but like many of the late ashaa’irah, he resorted to tafweed: consigning the meaning of the sifaat to Allaah claiming that the thaahir (obviously-understood meaning), is not the intended meaning, something which they erroneously attributed to the salaf. The truth, however, is that the salaf, affirm the obviously understood meaning of the Attributes of Allaah, but they consign the manner (i.e. the “how”) of the sifaat to Allaah U. For example, the obvious meaning of Pleasure is known. We affirm it to Allaah as He has affirmed to Himself. The manner of Allaah’s Pleasure, however, is consigned to Allaah. So the Pleasure of Allaah is true and like all of His Attributes, nothing is like unto Him in His Pleasure. The kayyfiyah (specification, i.e. how is His Pleasure) is known only to Allaah. Imaam ath-Thahabi reported that before his death, al-Juwayyni denounced scholastic theology and fully supported the position of the salaf. (Al-’Uluw, p. 175, checked by Shaykh al-Albaani).
[80][80]Meaning that Allaah was and there was no ‘arsh as confirmed by the full report in ath-Thahabi’s Al-’Uluw (p. 276, no. 337; checked by Shaykh al-Albaani).
[81][81]Meaning that He is not ascending above His ‘arsh.
[82][82]Muhammad ibn ‘Ali al-Hasan ibn Muhammad al-Hamadaani (d. 531/1137).
[83][83]Because the proof for the ‘arsh is sam’ee, meaning it is established by evidence from the Qur’aan and (or) authentic sunnah. Had it not been established through this means, we would have not known of it.
[84][84]i.e. because of the Transcendence of Allaah. In the detailed report, al-Hamadaani said: “Whenever an ‘aarif says: ‘O! Allaah,’ except that before his tongue starts moving, a compelling intention arises in his heart. It neither turns to the left nor to the right but heads for above. Do you have a way to avert this necessitated intention?” His saying “heads for above” affirms that it seeks Allaah who is absolutely above the universe, it does not turn to the heavens nor to the ‘arsh because these are created things.
[85][85]The Shaykh also stated that he is in doubt whether the word إله is a Name of Allaah because it is an indefinite noun (gram. nakirah).
[86][86]Ad-Dunya (fem. of adna): Denoting what is low or inferior.
[87][87]Qayyoumiyyah: One of Allaah’s Attributes implied in His Name Al-Qayyoum.
[88][88]Allaah is the one who sustains, protects, prepares, and runs the affairs of all things as He wills in accordance with His Knowledge, Wisdom, and Justice.
[89][89]Zahraawayn (dual form of zahra): The bright ones. The Prophet (r) said, “Recite the Qur’aan, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, Al-Baqarah and Soorat Aal-’Imraan, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat Al-Baqarah, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.” Reported in Saheeh Muslim (English Translation), vol. 2, no. 1757.
[90][90]In Al-Baqarah (2:255), in Aal-’Imraan (3:2), and in Taha (20:111). Abu Umaamah ((رضي الله عنه reported that the Prophet (r) said, “Allaah’s Most Great Name is in three soorahs in the Qur’aan, in Soorat Al-Baqarah and in Aal-’Imraan and in Soorat Taha.” Al-Qaasim bin ‘Abdur-Rahmaan, one of the narrators of this hadeeth, searched the Qur’aan and found Aayatul-Kursi in Soorat Al-Baqarahالله لا إله إلاَّ هو الحَيُّ القَيُّوم } { (2:255); and: { ألم* الله لا إله إلاَّ هو الحَيُّ القَيُّوم} in Soorat Aal-’Imraan (3:2); and: { وَعَنَتِ الوُجُوهُ للحَيِّ القَيُّوم } in Soorat Taha (20:111). Reported by al-Haakim, ibn Maajah, at-Tabaraani, at-Tahaawi, and others. Shaykh al-Albaani authenticated its isnaad (Silsilat Al-Ahaadeeth As-Saheeha), vol. 2, no. 746.




[91][91]The Shaykh (حفظه الله) made the above statement in his explanation of Soorat Al-Kahf, in the month of Rabee’ al-Awwal,1419. 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.
[92][92]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.
[93][93]Khaarijites (Ar.Khawaarij, sing. Khaariji). See Appendix B.
[94][94]The Mu’tazilah (from i’tazala: “to remove oneself” or “to withdraw”). See Appendix C.

[95][95]See both interpretations of this aayah (which means): And they will never compass anything of His Knowledge except that which He wills, pp. 33-34.



[96][96]Meaning that man has a totally independent free will and that Allaah’s Will and Power has no effect in this.
[97][97]See Appendix D.
[98][98]Hulooliyyah [from hulool (lit. “settling,” “alighting,” “lodging,” “descent,” and by extension “incarnation”]. The most common definition is that it refers to the doctrine of Divine incarnation in the human form. In mystic sufism it refers to the Divine incarnation in the sufi saints. Shaykh-ul-Islaam ibn Taymeeyah classified the Hulooliyyah into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in ‘Eessa u and like that of the extremist raafidah and sufi mystics who claim that Allaah is incarnated in ‘Ali ibn Abee Taalib t and in special sufi saints, respectively. The second kind is the general hulool and it is the saying that “Allaah, in His Essence, is everywhere.” [See Al-Fataawaa], vol. 2, pp. 171-172.
[99][99]It could be a major or a minor form of shirk depending upon the motive behind his reliance. Al-Hamdullilaah, the author, Shaykh Muhammad bin ‘Uthaimeen (حفظه الله تعالى) personally affirmed this explanation to me in Jamaada Al-Aakhirah, 1419Hj.[100][100]An agreed upon hadeeth. [See Saheeh Al-Bukhaari (Arabic/English)], vol .2, no .237.