Ta’wil of Ibn Kathir on the Sifat of Allah

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𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔'𝗿𝗮𝗳 𝗩𝗲𝗿𝘀𝗲 𝟱𝟰:

ِ ْ‫ُث َّم ٱسْ َت َو ٰى َع َلى ْٱل َعر‬

‫ش‬

“Then He istawa upon the Throne”

‫ وإنما نسلك في هذا المقام‬،‫ش } فللناس في هذا المقام مقاالت كثيرة جداً ليس هذا موضع بسطها‬ِ ْ‫ { ُث َّم ٱسْ َت َو ٰى َع َلى ْٱل َعر‬:‫وأما قوله تعالى‬
ً ‫مذهب السلف الصالح مالك واألوزاعي والثوري والليث بن سعد والشافعي وأحمد وإسحاق بن راهويه وغيرهم من أئمة المسلمين قديما‬
‫ ال يشبهه‬،‫ والظاهر المتبادر إلى أذهان المشبهين منفي عن هللا‬،‫ وهو إمرارها كما جاءت من غير تكييف وال تشبيه وال تعطيل‬،ً‫وحديثا‬
‫شيء من خلقه و‬

{ ‫ْس َكم ِْثلِ ِه َشىْ ٌء َوه َُو ٱل َّسمِي ُع ْٱلبَصِ ي ُر‬

َ ‫} َلي‬

He states:

people have many positions on this matter, and this is not the place to present them at length.
On this point, we follow the position of the early Muslims (salaf): Malik, Awza’i, Thawri, Layth ibn
Sa’d, Shafi’i, Ahmad, Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims,
ancient and modern – namely, to let the verse pass as it has come, without saying how it is
meant (bi la takyif), without any resemblance to created things (wa la tashbih), and without
nullifying it (wa la ta’til), and the literal outward meaning (dhahir) that comes to the minds of
anthropomorphists (al-mushabbihin) is negated of Allah, for nothing created has any
resemblance to Him: “There is nothing whatsoever like unto Him, and He is the All-hearing, the
All-seeing”

‫ ومن جحد ما وصف هللا به نفسه فقد‬،‫ من شبه هللا بخلقه كفر‬:‫ قال‬،‫ نعيم بن حماد الخزاعي شيخ البخاري‬:‫ منهم‬،‫بل األمر كما قال األئمة‬
‫ على الوجه‬،‫ واألخبار الصحيحة‬،‫ فمن أثبت هلل تعالى ما وردت به اآليات الصريحة‬،‫ وليس فيما وصف هللا به نفسه وال رسوله تشبيه‬،‫كفر‬
‫ فقد سلك سبيل الهدى‬،‫ ونفى عن هللا تعالى النقائص‬،‫الذي يليق بجالل هللا‬

But the fact of the matter is as explained by the Imams; like Nu`aym ibn Hammad al-Khuza’i
who is Imam Bukhari’s shaykh – he said:

Whosoever likens Allah to His creation has committed disbelief [kufr], whosoever rejects what
Allah has attributed to Himself has committed disbelief [kufr]. There is absolutely no similitude
[tash’bih] in what Allah ‫ ﷻ‬or His messenger has described Allah with. And, whoever affirms
Allah [in terms of] what has been transmitted from Him of clear verses and authentic reports –
on the way that is befitting of the Majesty of Allah ‫ ﷻ‬and negates all flaws from Allah ‫ﷻ‬- verily
he has tread the path of guidance.

𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟮𝟵:

ٍ ‫ض َجمِيعا ً ُث َّم اسْ َت َوى ِإ َلى ال َّس َمآ ِء َف َسوَّ اهُنَّ َسب َْع َس َم َـوا‬
‫ت‬ ِ ْ‫ه َُو الَّذِى َخ َل َق َل ُكم مَّا فِى االٌّر‬

(He it is Who created for you all that is on earth. Then He Istawa ila the heaven and made them
seven heavens)

The deviant groups such as the pseudo Salafi have ‘abridged’ (or rather, altered the meaning) of
Ibn Kathir’s tafsir of this Verse.

The full translation follows the quote in Arabic:

‫ { ه َُو ٱلَّذِى َخ َل َق‬:‫ فقال‬،‫ ذكر دليالً آخر مما يشاهدونه من خلق السموات واألرض‬،‫لما ذكر تعالى داللة من خلقهم وما يشاهدونه من أنفسهم‬
‫ واالستواء ههنا مضمن معنى القصد‬.‫ قصد إلى السماء‬:‫ت } أي‬ ِ ْ‫َل ُكم مَّا فِى ٱَألر‬
ٍ ‫ض َجمِيعا ً ُث َّم ٱسْ َت َو ٰى ِإ َلى ٱل َّس َمآ ِء َف َسوَّ اهُنَّ َسب َْع َس َم ٰـ َوا‬
ٍ ‫ { َف َسوَّ اهُنَّ َسب َْع َس َم ٰـ َوا‬:‫ فلهذا قال‬،‫ والسماء ههنا اسم جنس‬،ً‫ فخلق السماء سبعا‬:‫ أي‬،‫ فسواهن‬،‫ ألنه عدّي بإلى‬،‫واإلقبال‬
‫ت َوه َُو ِب ُك ِّل َشيْ ٍء‬
‫ وعلمه محيط بجميع ما خلق‬:‫ َعلِي ٌم } أي‬،

“When Allah Most High mentioned the signs in creating them as well as what they witness in
their own selves, He mentions another sign which they can witness which is the creation of the
heavens and the earth. He said: {It is He Who created for you everything in the earth; then He
turned towards the heavens and fashioned it as seven heavens…[Q. 2:29]} meaning: ‘Allah
intended to create the heavens’. The meaning of the word ‘istiwa’’ here in this context includes
the meaning of ‘intent’, ‘aim’, ‘towards’ because it is transitive with ‘ila’ and hence ‘He fashioned
them’ means ‘He created them as seven heavens’ and the word ‘heaven’ (sama’) is generic
here. He said: {And He knows everything} meaning His knowledge encompasses everything in
His creation…”

𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗙𝘂𝗿𝗾𝗮𝗻 𝗩𝗲𝗿𝘀𝗲 𝟱𝟵:

ِ ْ‫َّام ُث َّم ٱسْ َت َو ٰى َع َلى ْٱل َعر‬ ‫َأ‬

‫ وهو خير الفاصلين‬، ‫ ويقضي الحق‬، ‫ يدبر األمر‬: ‫ش } أي‬ ٍ ‫قوله { فِي سِ َّت ِة ي‬

His saying (He ‫ ٱسْ َت َو ٰى‬on the Arsh) means He manages the matter, decrees the truth, and He is
the best of judges.

𝟰) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗠𝗮'𝗶𝗱𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬:

(‫ث َع َلى َن ْفسِ ِه َو َمنْ َأ ْو َفى ِب َما َعا َهدَ َع َل ْي ُه هَّللا َ َف َسيُْؤ تِي ِه َأجْ رً ا َعظِ يمًا‬
ُ ‫ث َفِإ َّن َما َي ْن ُك‬ ِ ‫ُون هَّللا َ َي ُد هَّللا ِ َف ْو َق َأ ْيد‬
َ ‫ِيه ْم َف َمنْ َن َك‬ َ ‫ك ِإ َّن َما ُي َب ِايع‬ َ ‫)ِإنَّ الَّذ‬
َ ‫ِين ُي َب ِايعُو َن‬

‫ض َماِئره ْم َو َظ َواهِره ْم َفه َُو َت َعا َلى ه َُو‬ َ ‫ ( ” َيد هَّللا َف ْوق َأ ْيدِيه ْم ” َأيْ ه َُو َحاضِ ر َم َع ُه ْم َيسْ َمع َأ ْق َواله ْم َو َي َرى َم َكانه ْم َو َيعْ َلم‬:‫قال االمام ابن كثير‬
‫ون فِي َس ِبيل‬ َ ‫ِين َأ ْنفُسه ْم َوَأ‬
َ ُ‫مْوا َل ُه ْم ِبَأنَّ َل ُه ْم ْال َج َّنة ُي َقا ِتل‬ َ ‫صلَّى هَّللا َع َل ْي ِه َو َسلَّ َم َك َق ْولِ ِه َت َعا َلى ” ِإنَّ هَّللا ِا ْش َت َرى مِنْ ْالمُْؤ ِمن‬
َ ‫ْال ُم َب ِايع ِب َواسِ َط ِة َرسُول هَّللا‬
ْ َ َّ
‫َفاسْ َتبْشِ رُوا ِب َب ْي ِع ُك ْم الذِي َبا َيعْ ُت ْم ِب ِه َوذل َِك ه َُو ال َف ْوز‬ ‫هَّللا‬ ‫َأ‬ ْ ْ
ْ‫ون َوعْ ًدا َع َل ْي ِه َح ًّقا فِي ال َّت ْو َراة َواِإْلن ِجيل َوالقُرْ آن َو َمنْ ْو َفى ِب َع ْه ِد ِه مِن‬ َ ُ‫هَّللا َف َي ْق ُتل‬
َ ُ‫ون َو ُي ْق َتل‬
‫) ” ْال َعظِ يم‬

Ibn Kathir ‫ رحمه هللا‬states in regards to:

 ِ ‫] َي ُد هَّللا ِ َف ْو َق َأ ْيد‬
[‫ِيه ْم‬

“The Yad of Allah is over their hands”

meaning, He is with them, hearing their statements and witnessing their stand, having full
knowledge of them inwardly and outwardly. Therefore, Allah the Exalted was indeed taking the
pledge from them through His Messenger , like his saying, “Allah hath purchased of the
believers their selves and their goods; for theirs (in return) is the garden (of Paradise): they fight
in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the
injeel, and the Qur’an: and who is more faithful to his covenant than Allah. then rejoice in the
bargain which ye have concluded: that is the achievement supreme.”

𝟱)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗠𝗮'𝗶𝗱𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟲𝟰:

َ ‫ان ُي ْنف ُِق َكي‬

‫ْف َي َشا ُء‬ ِ ‫ُوط َت‬ ِ ‫ت َأ ْيد‬
َ ‫ِيه ْم َولُ ِع ُنوا ِب َما َقالُوا َب ْل َيدَ اهُ َم ْبس‬ ْ َّ‫ت ْال َيهُو ُد َي ُد هَّللا ِ َم ْغلُو َل ٌة ُغل‬
ِ ‫َو َقا َل‬

The Jews say ‘the hands of Allāh are tied’. (May) their hands be tied and they are cursed for
what they proclaim. Nay, His hands are outstretched, spending as He pleases.

Tafsīr Ibn Kathīr:

‫ ال يعنون بذلك أن يد هللا موثقة ولكن يقولون‬-: ‫ قال علي بن أبي طلحة عن ابن عباس قال‬-: ‫ت ۡال َيه ُۡو ُد َي ُد هّٰللا ِ َم ۡغلُ ۡو َل ٌة ) قال‬
ِ ‫ ( َو َقا َل‬-: ‫قوله‬
‫ بخيل أمسك ما عنده بخال تعالى هللا عن قولهم علوا كبيرا‬.

His saying: (And the Jews said, “Allah's ‫ َي ُد‬is tied up.”) He said:
Ali bin Abi Talhah said on the authority of Ibn Abbas, he said: “They do not mean by that Allah's
hand is tied, but rather they say that a stingy person has held what he has. Exalted be Allah, far
above what they said.

‫ثم قال تعالى ” بل يداه مبسوطتان ينفق كيف يشاء ” أي بل هو الواهب الفضل الجزيل العطاء الذي ما من شيء إال عنده خزائنه وهو‬
‫الذي ما بخلقه من نعمة فمنه وهو ال شريك له الذي خلق لنا كل شيء مما نحتاج إليه في ليلنا ونهارنا وحضرنا وسفرنا وفي جميع أحوالنا‬
‫”كما قال ” وآتاكم من كل ما سألتموه وإن تعدوا نعمة هللا ال تحصوها إن اإلنسان لظلوم كفار‬

He then says ‘Nay, His hands are outstretched, spending as He pleases’ meaning: rather, He is
the Granter, the Bountiful, the Opulent, the Giver regarding Whom there is nothing except that
He possesses its treasures [in reference to verse 15:21]; whatever favour His creation enjoys is
from Him and He possesses no partner; and it is He Who created for us all things necessary (for
our use) in night and day and in residence and in travel and in all states, as He says ‘and He
has given you all that which you ask of Him and if you were to count the blessings of Allah you
will not (be able to) number them; truly man is unjust and ungrateful’ (14:34)

‫ كذا قوله تعالى (وال تجعل‬.. ‫ يعني أنه واسع الفضل جزيل العطاء الذي ما من شيء إال عنده خزائنه‬-: ‫قوله ( َب ۡل َي ٰدهُ َم ۡبس ُۡو َط ٰت ِن ) قال‬
‫ونقله عن مجاهد وعكرمة وقتادة والسدي والضحاك‬..‫ يدك مغلولة إلى عنقك وال تبسطها كل البسط ) أي ال تكونن بخيال وال مسرفا‬.
His saying: (No! His ُ‫ َي ٰده‬are outspread) He said: It means that He is of vast bounty and abundant
bounty. There is nothing but He has its treasuries. This is what the Almighty said (Do not keep
your hand fastened to your neck nor outspread it out to the fullest extent) meaning, do not be
stingy or extravagant.

𝟲) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗱𝗵-𝗗𝗵𝗮𝗿𝗶𝘆𝗮𝘁 𝗩𝗲𝗿𝘀𝗲 𝟰𝟳:

‫في قوله تعالى ( َو ال َّس َمٓا َء َب َن ۡي ٰن َها ِبا َۡيٮ ٍد وَّ ِا َّنا َلم ُۡوسِ ع ُۡو َ‏‬.
‫ أي بقوة ؛ قاله ابن عباس ومجاهد وقتادة والثوري وغيرهم‬-: ‫ن ) قال‬

In his saying, the Almighty (and the sky we built ‫ ) َب َن ۡي ٰن َها‬He said :- That is, with strength/power; It
was said by Ibn Abbas ‫رضي هللا عنه‬, Mujahid, Qatadah, Sufyan al-Thawri and others.

𝟳) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝗺𝗿𝗮𝗻 𝗩𝗲𝗿𝘀𝗲 𝟳𝟯:

‫ أي أن األمور كلها تحت تصرفه وهو المعطي المانع‬-: ‫ض َل ِب َي ِد هّٰللا ِۚ ) قال ابن كثير‬
ۡ ‫ ( قُ ۡل اِنَّ ۡال َف‬-: ‫قوله‬.

His saying: (Say that the bounty is in the ‫ ِب َي ِد‬of Allah) Ibn Katheer said: That is, all matters are at
His disposal, and He is the Giver and the Preventer.

𝟴)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗙𝗮𝘁𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬:

‫ أي هو حاضر معهم يسمع أقوالهم ويرى مكانهم ويعلم ضمائرهم وظواهرهم فهو المبايع بواسطة‬-: ‫ ( َي ُد هّٰللا ِ َف ۡو َق اَ ۡيد ِۡي ِهمۡ ۚ ) قال‬-: ‫قوله‬
‫ رسول هللا عليه السالم‬.

His saying: (The ‫ َي ُد‬of Allah is above their hands) He said: That is, he is present with them,
hears their sayings, sees their place, and knows their consciences and their appearances, so he
is the one who pledged allegiance through the Messenger of Allah, peace be upon him.

𝟵) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗤𝗮𝗹𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟰𝟮:

ٍ ‫ ( َي ۡو َم ي ُۡك َشفُ َع ۡن َس‬-: ‫قوله‬

‫ وكما جاء في‬. ‫ أي يوم القيامة وما يكون فيه من أهوال وزالزل وبالء وامتحان وأمور عظيمة‬-: ‫اق ) قال‬
‫ فقال ابن عباس معنى الكشف عن الساق هو الشدة والكرب يوم القيامة كما قال‬.. ‫الحديث الصحيح الذي فيه أن هللا يكشف عن ساقه‬
‫ ) الشاعر ( شالت الحرب عن ساق‬.

‫ أن معنى الكشف عن الساق أي شدة األمر الشديد الفظيع من الهول يوم القيامة‬-: ‫ وعن مجاهد‬.

His saying :- (On the day when the ‫اق‬ ٍ ‫ َس‬is revealed) He said: It means the Day of Resurrection
and what will be in it of horrors, earthquakes, afflictions, tests and great things. And as it came
in the authentic hadith in which Allah reveals his "‫اق‬ ٍ ‫"س‬.
َ Ibn Abbas said the meaning of revealing
the "‫اق‬
ٍ ‫"س‬َ is distress and anguish on the Day of Resurrection, as the poet said (the war removed
his "‫اق‬
ٍ ‫)س‬.
َ

And on the authority of Mujahid: - The meaning of revealing the "Saq" is the severity of the
severe, terrible matter of horror on the Day of Resurrection.
 ٍ ‫ { َي ْو َم ي ُْك َشفُ َعن َس‬: ‫ فقال تعالى‬،‫ بيّن متى ذلك كائن وواقع‬،‫لما ذكر تعالى أن للمتقين عند ربهم جنات النعيم‬
َ‫اق َوي ُْد َع ْو َن ِإ َلى ٱل ُّسجُو ِد َفال‬
‫ واالمتحان واألمور العظام‬،‫ وما يكون فيه من األهوال والزالزل والبالء‬،‫ يوم القيامة‬:‫ُون } يعني‬ َ ‫ َيسْ َتطِ يع‬.

When the Almighty mentioned that the righteous have with their Lord gardens of bliss, He
clarified when this will occur and take place.

‘yoma yukshafu ‘an saaqin wa yad ‘ona ilass-sujoodi falaa yasstati’oon’

“The Day that the saaq [literal translation = shin] shall be laid bare, and they shall be summoned
to bow in adoration, but they shall not be able”

This means on the Day of Judgment, with all the horrors, earthquakes, afflictions, trials, and
momentous matters that will transpire on that day.

This is further made clear in multiple Sahih narrations and in a Sahih Bukhari Hadith:

Narrated Abu Sa`id ‫ رضي هللا عنه‬heard the Prophet (‫ )ﷺ‬saying:

“Allah will bring forth the severest Hour [ ‫] يكشف ربنا عن ساقه‬, and then all the Believers, men and
women, will prostrate themselves before Him, but there will remain those who used to prostrate
in the world for showing off and for gaining good reputation. Such people will try to prostrate (on
the Day of Judgment) but their back swill be as stiff as if it is one bone (a single vertebra).”

‫ عن عطاء بن يسار عن أبي‬،‫ حدثنا الليث عن خالد بن يزيد عن سعيد بن أبي هالل عن زيد بن أسلم‬،‫ حدثنا آدم‬:‫وقد قال البخاري ههنا‬
‫ ويبقى من كان يسجد‬،‫ فيسجد له كل مؤمن ومؤمنة‬،‫ ” يكشف ربنا عن ساقه‬:‫ سمعت النبي صلى هللا عليه وسلم يقول‬:‫سعيد الخدري قال‬
،‫ وله ألفاظ‬،‫ فيعود ظهره طبقا ً واحداً ” وهذا الحديث مخرج في الصحيحين وفي غيرهما من طرق‬،‫ فيذهب ليسجد‬،‫في الدنيا ريا ًء وسمعة‬
‫وهو حديث طويل مشهور‬
Reference:
➤Sahih al-Bukhari 4919

ٍ ‫ { َي ْو َم ي ُْك َشفُ َعن َس‬:‫وقد قال عبد هللا بن المبارك عن أسامة بن زيد عن عكرمة عن ابن عباس‬
،‫ يوم كرب وشدة‬،‫ هو يوم القيامة‬:‫اق } قال‬
‫ أو ابن عباس ـ الشك من ابن‬،‫ حدثنا مهران عن سفيان عن المغيرة عن إبراهيم عن ابن مسعود‬،‫ حدثنا ابن حميد‬:‫ ثم قال‬،‫رواه ابن جرير‬
ٍ ‫ت الحربُ بنا عن‬
‫ساق‬ ِ ‫ وقام‬:‫ كقول الشاعر‬،‫ عن أمر عظيم‬:‫اق } قال‬ ٍ ‫ { َي ْو َم ي ُْك َشفُ َعن َس‬:‫جرير ـ‬

And Abdullah ibn Mubarak has reported from Usama ibn Zayd from Ikrima from Ibn Abbas ‫رضي‬
‫ هللا عنه‬who said:

‘yoma yukshafu `an saaqin’

means, the Day of Judgment, the day of direness or anguish as reported by Ibn Jarir.

Then Ibn Jarir said: Ibn Hameed reported from Mahraan from Sufyan from Mughirah from
Ibrahim from Ibn Masud or Ibn Abbas, (Ibn Jarir has a slight doubt with the actual name) who
said: “yoma yukshafu ‘an saaqin” means the day of great matters, like the saying of a poet:
‘when they stand on the plain with us it is a dire situation.’

‫ وقال ابن‬.‫ هي أشد ساعة تكون في يوم القيامة‬:‫ وقال ابن عباس‬.‫ شدة األمر‬:‫اق } قال‬ ٍ ‫ { َي ْو َم ي ُْك َشفُ َعن َس‬:‫وقال ابن أبي نجيح عن مجاهد‬
َ ْ ٍ ‫ { َي ْو َم ي ُْك َشفُ َعن َس‬:‫جرير عن مجاهد‬
ٍ ‫ { َي ْو َم يُكشفُ َعن َس‬:‫ وقال عليّ بن أبي طلحة عن ابن عباس قوله‬،‫ شدّة األمر وجده‬:‫اق } قال‬
} ‫اق‬
‫هو األمر الشديد الفظيع من الهول يوم القيامة‬،

And Ibn Najeh reported from Mujahid who said:

‘yoma yukshafu `an saaqin’

means a day of dire matters (i.e. day of anguish).

And Ibn Abbas ‫ رضي هللا عنه‬has said it will be a dire time for the people on the day of judgement.

And Ibn Jarir reports from mujahid that he said: ‘yoma yukshafu ‘an saaqin’ means a day of very
dire matters.

And Ali ibn Abi Talha reports from ibn abbas that he said: ‘yoma yukshafu ‘an saaqin’ means
that it will be a day of great trial from the horrors of the day of judgment.

ٍ ‫ { َي ْو َم ي ُْك َشفُ َعن َس‬:‫ قوله‬:‫وقال العوفي عن ابن عباس‬

‫ وكشف‬،‫ دخول اآلخرة‬:‫ وكشفه‬،‫ وتبدو األعمال‬،‫ حين يكشف األمر‬:‫اق } يقول‬
‫ أورد ذلك كله‬،‫ وكذا روى الضحاك وغيره عن ابن عباس‬،‫األمر عنه‬

And Awfi has reported from Ibn Abbas ‫ رضي هللا عنه‬that he said:

‘yoma yukshafu ‘an saaqin’

means the great matters with be revealed, starting with deeds i.e. unveiling them from start to
end and thereafter revealing the decision on him/her. This is narrated by ad-Dahak and others
from Ibn Abbas and this is everything from him (i.e. Ibn Abbas).

𝟭𝟬)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗻'𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟭𝟴:

ٖ‫ؕ َوه َُو ۡال َقا ِه ُر َف ۡو َق عِ َبادِه‬

“And He is the Irresistible, above His servants…”

His saying (And He is the omnipotent, above His servants) :- He said: That is, He is the one to
whom the necks are subdued, the tyrants humble before Him and He has complete control over
all things that is his subjugation and rule. The creatures have all bowed to Allah and are
humbled before His grace, honor, pride, greatness, highness and ability over all things. The
creatures are insignificant before Him, for they are all under His irresistible decision and power.
(‫) َوه َُو ْال َقا ِه ُر َف ْو َق عِ َبا ِد ِه َوه َُو ْال َحكِي ُم ْال َخ ِبي ُر‬

‫ت َل ُه ْالوُ جُوه َو َق َه َر ُك ّل َشيْ ء‬ ْ ‫ت َل ُه ْال َج َب ِاب َرة َو َع َن‬

ْ َّ‫ت َل ُه الرِّ َقاب َو َذل‬ َ ‫ ( ” َوه َُو ْال َقاهِر َف ْوق عِ َباده ” َأيْ ه َُو الَّذِي َخ‬:‫قال االمام ابن كثير‬
ْ ‫ض َع‬
‫ت َبيْن َيدَ ْي ِه َو َتحْ ت َقهْره‬ْ ‫ضا َء َل‬َ ‫ت َو َت‬ ‫َأْل‬
ْ ‫ت ل َِع َظ َم ِة َجاَل له َو ِكب ِْريَاِئ ِه َو َع َظ َمته َو ُعلُوّ هُ َوقُ ْد َرته َع َلى ا ْش َياء َواسْ َت َكا َن‬ َ ‫ت َل ُه ْال َخاَل ِئق َو َت َو‬
ْ ‫اض َع‬ ْ ‫َودَ ا َن‬
ْ
‫) َوحُكمه‬

𝟭𝟭)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗠𝘂𝗹𝗸 𝗩𝗲𝗿𝘀𝗲 𝟭𝟲:

‫ يعني أأمنتم من في السماء قدرته وسلطانه وعرشه ومملكته وقيل هو إشارة إلى المالئكة‬-: ‫ قال القرطبي‬-: ) ‫قوله ( َءاَم ِۡن ُتمۡ م َّۡن ف ِۡى ال َّس َمٓا ِء‬
‫وقيل إلى جبريل الذي خسف بقرى لوط عليه السالم‬.

His saying (Do you feel secure that He Who is in the heaven): Al-Qurtubi said: It means did you
secure from the sky his power, authority, throne, and kingdom? and it was said that it is a
reference to the angels, and it was said to Jibreel, who eclipsed the villages of Lut peace be
upon him.

𝟭𝟮)𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗮𝗵𝗹 𝗩𝗲𝗿𝘀𝗲 𝟱𝟬:

َ ُ‫َي َخ ٰـف‬
{ ‫ يسجدون خائفين وجلين من الرب جل جالله‬:‫ون َر َّب ُه ْم مِّن َف ْوق ِِه ْم } أي‬

They fear their Lord above them,

means, they prostrate out of fear of their Lord, may He be glorified.

𝟭𝟰)𝗦𝘂𝗿𝗮𝗵 𝗔𝘇-𝗭𝘂𝗸𝗵𝗿𝘂𝗳 𝗩𝗲𝗿𝘀𝗲 𝟴𝟰:

ِ ْ‫) َوه َُو الَّذِي فِي ال َّس َما ِء ِإ َل ٌه َوفِي اَأْلر‬

(‫ض ِإ َل ٌه َوه َُو ْال َحكِي ُم ْال َعلِي ُم‬

َ ‫ (َأيْ ه َُو ِإ َله َمنْ فِي ال َّس َماء َوِإ َله َمنْ فِي اَأْلرْ ض َيعْ بُدهُ َأهْ له َما َو ُكلّه ْم َخاضِ ع‬: ‫قال االمام ابن كثير‬
” ‫ُون َل ُه َأ ِذاَّل ء َبيْن َيدَ ْيهِ” ه َُو ْال َحكِيم ْال َعلِيم‬
‫ُون ” َأيْ ه َُو ْال َم ْدعُوّ هَّللا فِي‬َ ‫َو َه ِذ ِه اآْل َية َك َق ْولِ ِه ُسب َْحانه َو َت َعا َلى ” َوه َُو هَّللا فِي ال َّس َم َوات َوفِي اَأْلرْ ض َيعْ َلم سِ رّ ُك ْم َو َجهْر ُك ْم َو َيعْ َلم َما َت ْكسِ ب‬
‫َأْل‬
‫ ال َّس َم َوات َوا رْ ض‬.)

“And He it is Who is Allah in the heavens and Allah in the earth”

means, He is the God of those who are in the heavens and the God of those who are on earth;
all of them worship Him and are humbled before Him. “And He is the All-Wise, the All-Knower.”

This Ayah is like the Ayah in Surah Al-An'am Verse 3 :

“And He is Allah in the heavens and in the earth; He knows what you conceal and what you
reveal, and He knows what you earn.” (6:3)

which means, He is the One who is called Allah in the heavens and on the earth.
‫‪𝟭𝟲) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟮𝟱𝟱:‬‬

‫)و هو العلي العظيم(‬

‫ال” َو َه ِذ ِه اآْل َيات َو َما فِي َمعْ َنا َها مِنْ اَأْل َحادِيث الص َِّحاح اَأْلجْ َود‬
‫قال االمام ابن كثير‪َ ( :‬ف َق ْوله ” َوه َُو ْال َعلِيّ ْال َعظِ يم ” َك َق ْولِ ِه ” َوه َُو ْال َك ِبي ُر ْال ُم َت َع ِ‬
‫) فِي َها َط ِري َقة ال َّس َلف الصَّالِح َأمِرُّ و َها َك َما َجا َء ْ‬
‫ت مِنْ َغيْر َت ْك ِييف َواَل َت ْش ِبيه‬

‫‪Allah’s statement,‬‬

‫َوه َُو ْال َعلِىُّ ْال َعظِ ي ُم‬

‫”‪“And He is the Most High, the Most Great‬‬

‫‪is similar to His statement,‬‬

‫ْال َك ِبي ُر ْال ُم َت َع ِ‬

‫ال‬

‫‪“the Most Great, the Most High” (13:9).‬‬

‫‪The approach of the Salaf regarding such verses and those authentic ahadith of the same‬‬
‫‪meaning is to pass by them as they have come without ascribing modality (takyif) or likening‬‬
‫‪[Allah to His creation] (tashbih).‬‬

‫‪𝟭𝟳) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟭𝟱:‬‬

‫‪ .‬قوله ( َفا َۡي َن َما ُت َولُّ ۡوا َف َث َّم َو ۡج ُه هّٰللا ِؕ ) قال ابن كثير ‪ -:‬قال عكرمه عن ابن عباس ‪ -:‬أي قبلة هللا أينما توجهت شرقا وغربا‬
‫‪ ) .‬وقال مجاهد ( حيثما كنتم فلكم قبلة تستقبلونها الكعبة‬

‫‪َ of Allah) Ibn Kathir said: - Ikrimah said on the‬و ۡج ُه ‪His saying (so wherever you turn, there is the‬‬
‫‪authority of Ibn Abbas: - That is, the Qiblah of Allah wherever you turn east and west.‬‬

‫‪Mujahid said (Wherever you are, you have a qiblah to face the Kaaba).‬‬

‫) َوهَّلِل ِ ْال َم ْش ِر ُق َو ْال َم ْغ ِربُ َفَأ ْي َن َما ُت َولُّوا َف َث َّم َوجْ ُه هَّللا ِ ِإنَّ هَّللا َ َواسِ ٌع َعلِي ٌم(‬

‫ِيع ْال َمعْ لُو َمات َوَأمَّا‬ ‫ْ‬

‫صحِي ٌح َفِإنَّ عِ لمه َت َعا َلى ُمحِيط ِب َجم ِ‬ ‫قال االمام ابن كثير‪َ ( :‬وفِي َق ْوله َوَأ َّن ُه َت َعا َلى اَل َي ْخلُو ِم ْن ُه َم َكان ِإنْ َأ َرادَ عِ ْلمه َت َعا َلى َف َ‬
‫ت ا ُ ْدعُونِي‬ ‫ُورة فِي َشيْ ء مِنْ َخ ْلقه َت َعا َلى هَّللا َعنْ َذل َِك ُعلُوًّ ا َك ِبيرً ا…((( َقا َل ِابْن ج َُريْج ‪َ :‬قا َل م َُجاهِد َلمَّا َن َز َل ْ‬ ‫َذاته َت َعا َلى َفاَل َت ُكون َمحْ ص َ‬
‫))))“ َأسْ َت ِجبْ َل ُك ْم َقالُوا ِإ َلى َأي َْن ؟ َف َن َز َل ْ‬
‫ت ” َفَأ ْي َن َما ُت َولُّوا َف َث َّم َوجْ ه هَّللا‬

‫‪And to Allah belongs the east and the west; therefore wherever you turn there is the Wajh [literal‬‬
‫‪translation – FACE] of Allah. Truly Allah is Embracing, All-Knowing.‬‬

‫وفي قوله وأنه تعالى ال يخلو منه مكان إن أراد علمه تعالى فصحيح فإن علمه تعالى محيط بجميع المعلومات‬
‫ قال مجاهد لما نزلت ادعوني‬: ‫وأما ذاته تعالى فال تكون محصورة في شيء من خلقه تعالى هللا عن ذلك علوا كبيرا… قال ابن جريج‬
‫“ أستجب لكم قالوا إلى أين ؟ فنزلت ” فأينما تولوا فثم وجه هللا‬

In his [Ibn Jarir’s] saying ‘no place is free of Him Most High’; if His knowledge was meant by this
then this is correct for truly His knowledge encompasses all things.

As for His essence, it is not bound by any part of His creation; exalted is Allāh above that….

Ibn Jurayj said:

Mujahid said ‘when (the verse) “ask of Me and I shall respond to you” (40:60) was revealed, (the
people) said “to where (shall we ask)?” upon this was revealed “therefore wherever you turn
there is Allah’s Wajh” (2:115)’.

𝟭𝟴) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗤𝗮𝘀𝗮𝘀 𝗩𝗲𝗿𝘀𝗲 𝟴𝟴:

َ ‫ك ِإاَّل َوجْ َه ُه َل ُه ْالح ُْك ُم َوِإ َل ْي ِه ُترْ َجع‬

(‫ُون‬ َ ‫) َواَل َت ْد ُع َم َع هَّللا ِ ِإ َلهًا‬
ٌ ِ‫آخ َر اَل ِإ َل َه ِإاَّل ه َُو ُك ُّل َشيْ ٍء َهال‬

‫(و َق ْوله ” ُك ّل َشيْ ء َهالِك ِإاَّل َوجْ هه ” ِإ ْخ َبار ِبَأ َّن ُه الدَّاِئم ْال َباقِي ْال َحيّ ْال َقيُّوم الَّذِي َتمُوت ْال َخاَل ِئق َواَل َيمُوت َك َما َقا َل‬
َ :‫قال االمام ابن كثير‬
َّ ْ‫ان َو َي ْب َقى َوجْ ه َربّك ُذو ْال َجاَل ل َوا ْك َرام ” َف َعب ََّر ِب ْال َوجْ ِه َعن‬
” ‫الذات َو َه َك َذا َق ْوله َه ُه َنا ” ُك ّل َشيْ ء َهالِك ِإاَّل َوجْ هه‬ ٍ ‫َت َعا َلى ” ُك ّل َمنْ َع َل ْي َها َف‬
‫ِإْل‬
‫اَّل‬
ُ‫يْ ِإ ِإيَّاه‬ ‫َأ‬

Do not call alongside Allāh another god. There is no god but He. All things shall perish save His
Wajh (literally Face). To Him belongs the dominion and to Him it shall return.

‫وقوله ” كل شيء هالك إال وجهه ” إخبار بأنه الدائم الباقي الحي القيوم الذي تموت الخالئق وال يموت كما قال تعالى ” كل من عليها فان‬
‫ويبقى وجه ربك ذو الجالل واإلكرام ” فعبر بالوجه عن الذات وهكذا قوله ههنا ” كل شيء هالك إال وجهه ” أي إال إياه‬

His saying ‘all things shall perish save His Wajh [literal translation: Face]’ is a declaration that
He is the Eternal, the Everlasting, the Alive, the Self-Subsisting Who shall bring about death in
creation and not die (Himself),

as He said Most High

‘Every being on (earth) shall perish and the Wajh (literal: face) of your Lord shall remain, full of
prominence and glory‘ (55:26-27),

using ‘face’ to mean ‘self‘, as is the case here (in verse 28:88):

‘All things shall perish save His Wajh (literal translation: face)’ i.e. save Himself.

𝟭𝟵) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗿-𝗥𝗮𝗵𝗺𝗮𝗻 𝗩𝗲𝗿𝘀𝗲 𝟮𝟳:

‫ فعبر بالوجه عن الذات وهكذا قولنا إال وجهه أي إال إياه‬-: ‫ِّك ُذو ۡال َج ٰل ِل َوااۡل ِ ۡك َر ِامۚ‏ ) قال ابن كثير‬
َ ‫قوله ( وَّ َي ۡب ٰقى َو ۡج ُه َرب‬.
His saying (And only the ‫ َو ۡج ُه‬of your Lord will remain, the Possessor of Glory and Honor) Ibn
Kathir said: - So he expressed his ‫ الذات‬- essence of the self with the "Wajh", and so we said
except his "Wajh", that is, except him.

𝟮𝟬)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝗻𝘀𝗮𝗻 𝗩𝗲𝗿𝘀𝗲 𝟵:

“We feed you, for the Face of Allāh only. We wish for no reward nor thanks from you.” (76:9)

َ ‫ِإن ََّما ُن ْطعِم ُك ْم ل َِوجْ ِه هللا” َأيْ َر َجاء َث َواب هللا َو ِر‬
ُ‫ضاه‬

“We feed you seeking Allāh’s Face only” means seeking the reward of Allāh and His pleasure.

𝟮𝟭)𝗦𝘂𝗿𝗮𝗵 𝗔𝘁-𝗧𝘂𝗿 𝗩𝗲𝗿𝘀𝗲 𝟰𝟴:

(‫ِين َتقُو ُم‬ َ ‫ك ِبَأعْ ُي ِن َنا َو َسبِّحْ ِب َحمْ ِد َرب‬

َ ‫ِّك ح‬ َ ‫) َواصْ ِبرْ لِح ُْك ِم َرب‬
َ ‫ِّك َفِإ َّن‬

‫(و َق ْوله َت َعا َلى ” َواصْ ِبرْ لِح ُْكم َربّك َفِإ َّنك ِبَأعْ ُي ِن َنا ” َأيْ اِصْ ِبرْ َع َلى َأ َذا ُه ْم َواَل ُت َبال ِِه ْم َفِإ َّنك ِب َمرْ ًأى ِم َّنا َو َتحْ ت ِكاَل َءت َنا َوهَّللَا‬
َ :‫قال االمام ابن كثير‬
ِ
َّ
‫ َيعْ صِ مك مِنْ الناس‬. )

Allah the Exalted said,

‫ك ِبَأعْ ُي ِن َنا‬ َ ‫َواصْ ِبرْ لِح ُْك ِم َرب‬

َ ‫ِّك َفِإ َّن‬

“So wait patiently for the decision of your Lord, for verily, you are under Our Eyes [literal
translation]”

meaning, `be patient in the face of their annoyance and do not be concerned about it, for you
are under Our vision and Protection, and We will surely protect you from the people,’

𝟮𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗤𝗮𝗺𝗮𝗿 𝗩𝗲𝗿𝘀𝗲 𝟭𝟰:

‫مْر َنا ِب َمرْ ًأى ِم َّنا َو َتحْ ت ِح ْفظِ َنا َو ِكاَل َءت َنا‬‫َأ َأ‬
ِ ‫ ( يْ ِب‬:‫)قال االمام ابن كثير‬

His saying (you are sailing under Our watchful ‫ )اَ ۡع ُي ِن َنا‬means by our command in our sight and
under our protection and our care.

𝟮𝟯)𝗦𝘂𝗿𝗮𝗵 𝗛𝘂𝗱 𝗩𝗲𝗿𝘀𝗲 𝟯𝟳:

َ ‫ك ِبَأعْ ُي ِن َنا َو َوحْ ِي َنا َواَل ُت َخاطِ ْبنِي فِي الَّذ‬

َ ُ‫ِين َظ َلمُوا ِإ َّن ُه ْم م ُْغ َرق‬
(‫ون‬ َ ‫) َواصْ َن ِع ْالفُ ْل‬

‫ (” َواصْ َنعْ ْالفُ ْلك ” َيعْ نِي ال َّسفِي َنة ” ِبَأعْ ُي ِن َنا ” َأيْ ِب َمرْ ًأى ِم َّنا‬:‫) قال االمام ابن كثير‬

“And construct the ship under our Eyes [literal translation] and with our revelation….”
َ ‫َواصْ َن ِع ْالفُ ْل‬
‫ك‬

The word Fulk here means ship.

‫ِبَأعْ ُي ِن َنا‬

This means under Our vision.