Al-Baqarah: (255) Allah! There is no god...

It is His sublime practice in this Noble Book to interweave these three categories: the knowledge of Tawhid (Monotheism), the knowledge of Rulings (Ahkam), and the knowledge of Narratives (Qisas). The purpose of mentioning narratives is either to establish the proofs of Tawhid or to emphasize the rulings and obligations. This method is superior because keeping the listener in one category causes boredom. Transitioning from one type of knowledge to another refreshes the heart and delights the spirit, like traveling from one land to another, moving from one garden to another, or switching from one delicious food to another—it is undoubtedly more delightful.

Having mentioned what was deemed beneficial regarding rulings and narratives previously, He now mentions what pertains to the knowledge of Tawhid, saying: {Allah! There is no god except Him, the Ever-Living, the Self-Subsisting and Eternal} (Al-Baqarah: 255).

There are several issues in this verse:

Issue 1: The Virtues of This Verse

It is narrated from the Messenger of Allah (peace and blessings be upon him) that he said: "If this verse is recited in a house, the devils will shun it for thirty days, and no sorcerer or sorceress will enter it for forty nights."

It is narrated from Ali (may Allah be pleased with him) that he heard the Prophet (PBUH) on the pulpit saying: "Whoever recites the Verse of the Throne (Ayat al-Kursi) after every obligatory prayer, nothing will prevent him from entering Paradise except death. None will persevere in reciting it except a truthful one or a devoted worshipper. Whoever recites it upon retiring to his bed, Allah will keep him safe concerning himself, his neighbor, the neighbor of his neighbor, and the surrounding dwellings."

The Companions were discussing the best part of the Qur'an, and Ali said: "Where are you regarding the Verse of the Throne?" Then he said: "The Messenger of Allah (PBUH) told me: 'O Ali, the master of humankind is Adam, and the master of the Arabs is Muhammad (no boasting). The master of speech is the Qur'an, the master of the Qur'an is Al-Baqarah, and the master of Al-Baqarah is the Verse of the Throne.'"

It is also narrated from Ali (may Allah be pleased with him) that on the Day of Badr, after fighting, he came to the Messenger of Allah (PBUH) to see what he was doing. He found him prostrating, saying only: "O Ever-Living, O Self-Subsisting and Eternal (Ya Hayyu Ya Qayyum)." He returned to the fight, then came back and found him saying the same thing. He kept going back and forth, observing him, and the Prophet (PBUH) did not say more than that until Allah granted victory.

Know that remembrance (Dhikr) and knowledge follow the remembered and the known. The nobler the remembered and known entity, the nobler the remembrance and knowledge. The noblest of all known entities is Allah, the Exalted, who is far above being described as "nobler" than others, as this implies a kind of kinship or similarity, and He is sanctified from any similarity to His creation. Therefore, any speech containing His attributes of majesty and greatness is the utmost in majesty and honor. Since this verse is such, it is naturally the pinnacle of honor and the ultimate limit.

Issue 2: Interpretation of the Words

The interpretation of the word {Allah} has been covered at the beginning of the Book. The interpretation of {There is no god except Him} has been covered in the discussion of {And your God is One God; there is no god except Him} (Al-Baqarah: 163). Here, we must discuss the interpretation of {The Ever-Living, The Self-Subsisting and Eternal (Al-Hayy Al-Qayyum)}.

Ibn Abbas (may Allah be pleased with him) used to say that the greatest names of Allah are {Al-Hayy Al-Qayyum}. What we have narrated about the Prophet (PBUH) not exceeding this phrase in his prostration on the Day of Badr indicates the greatness of this Name, and rational proofs confirm and establish it.

The guidance is from Allah: There is no doubt about the existence of existing things. They are either entirely contingent (mumkin), or entirely necessary (wajib), or a mixture of contingent and necessary.

It is impossible that they are all contingent. This is because every composite entity depends on all its parts, and every part of this composite entity is contingent. That which depends on the contingent is more deserving of contingency. Thus, this composite entity is contingent in itself, and each of its parts is contingent. Its existence is not preferred over its non-existence except by an external deciding factor (murajjih). Therefore, this composite entity depends, both as a whole and in each of its parts, on an external deciding factor. Whatever is external to all contingent things cannot be contingent. Thus, there must exist an entity that is not contingent. This refutes the notion that all existing things are contingent.

The second possibility—that all existing things are necessary—is also false. If there were two entities, each necessary in itself, they would share in necessary existence (wujub bil-dhat) but differ in their specific determination (ta'ayyun). That which they share in is different from that by which they are distinguished. Thus, each one would be composite in terms of the necessary existence they share, and in terms of the distinguishing factor. Every composite entity depends on its parts and on what distinguishes it from others. Every dependent entity is contingent in itself. If there were more than one necessary existent, none of them would be truly necessary, which is impossible.

Since these two cases are refuted, it is established that among all existing things, there is one entity that is Necessary in itself (Wajib al-Wujud bil-Dhat), and everything else is contingent in itself, existing only through the creation of that Necessary Entity.

Since these two cases are refuted, the Necessary in itself exists by itself and through itself, independent of everything else for its existence. Everything else depends on the creation of the Necessary in itself for its existence and essence. Thus, the Necessary in itself is self-subsisting (Qā'im bi-dhātih) and the cause for the subsistence of everything else in its essence and existence. He is Al-Qayyum (Self-Subsisting and Eternal) relative to all existing things. Al-Qayyum is He who is self-subsisting and the sustainer of all others in their essence and existence. Since He is Necessary in Himself, He is the true Al-Qayyum for all.

Furthermore, since the agent acting upon others either acts through causality and necessity, or through choice and volition, He negates the illusion that His influence is merely causal necessity by saying {The Ever-Living, The Self-Subsisting and Eternal}. {Al-Hayy} (The Ever-Living) denotes the effective doer (al-fa'āl). By saying {Al-Hayy}, He indicates being All-Knowing and All-Powerful. By saying {Al-Qayyum}, He indicates being self-subsisting and the sustainer of all others. All considered issues in the knowledge of Tawhid branch out from these two principles.

First: That the Necessary Existent is One in the sense that its essence is not composite of parts. The proof: Every composite entity requires the realization of all its parts for its own realization. Each part is distinct from the whole. Every composite entity is sustained by something other than itself, and that which is sustained by something else cannot be self-subsisting, thus it cannot be Al-Qayyum. Since we have proven by demonstration that He is Al-Qayyum, it follows that He is One in essence. This principle has two necessary consequences:

1. The Necessary Existent is One in the sense that there cannot be two entities, each necessary in itself. If there were, they would share in necessity but differ in specific determination. That which they share in is different from that by which they are distinguished, meaning each would be composite of two parts, which we have proven impossible.
2. Since His essence cannot be composite of parts, He cannot be a physical body (mutahayyiz), because every physical body is divisible. Since composition is impossible for Him, being located in a direction (jihah) is impossible, as a physical body is defined as something that can be pointed to by a sensory gesture. If He is not a physical body and not located in a direction, then having limbs, movement, or rest is impossible for Him.

Second: Since He is Al-Qayyum, He is self-subsisting (Qā'im bi-dhātih). Being self-subsisting implies several things:

1. He is not an accident ('arad) in a subject, nor a form in matter, nor a state in a location, because a state depends on a location, and that which depends on something else cannot be self-subsisting.
2. Some scholars say that knowledge means nothing other than the presence of the known reality to the knower. Since Al-Qayyum means self-subsisting (not dependent on anything else for subsistence), His reality must be present to His own essence. If knowledge is nothing but this presence, then His reality must be known to Himself; thus, His essence is self-known. Everything else comes into being through His influence. Since we established He is Al-Qayyum in the sense of sustaining others, that influence is either through choice (in which case the choosing agent must be conscious of his action) or through necessity. In either case, He must be All-Knowing of everything else, because His essence necessitates everything else. We have shown that being self-subsisting necessitates being self-knowing. Knowledge of the cause necessitates knowledge of the effect. Therefore, in all scenarios, being Al-Qayyum necessitates being All-Knowing of all knowables.

Third: Since He sustains everything else, everything else must be created (muhdath). His influence in sustaining that other thing cannot occur simultaneously with the other thing's continued existence, as bringing something into existence that already exists is impossible. It must occur either at its non-existence or at its moment of creation. In both cases, everything else must be created.

Fourth: Since He sustains all contingent beings, all contingent beings depend on Him, either directly or indirectly. In both cases, the doctrine of Divine Decree and Predestination (Qada' wa Qadar) is true, a matter we have detailed extensively elsewhere in this Book. If you are granted success and reflect upon these established points, you will realize that there is no way to encompass any issue related to Divine Knowledge except through His being Ever-Living and Self-Subsisting and Eternal. Thus, it is not unlikely that this is the Greatest Name.

Other divine verses, such as {And your God is One God; there is no god except Him} (Al-Baqarah: 163) and {Allah bears witness that there is no god but He} (Al 'Imran: 18), explain Tawhid in the sense of negating the opposite and the equal. As for {Say, "He is Allah, [who is] One"} (Al-Ikhlas: 1), it explains Tawhid by negating the opposite and the equal, and by stating that His essence is not composite of parts. As for {Indeed, your Lord is Allah, who created the heavens and the earth...} (Al-A'raf: 54), it explains the attribute of Lordship (Rububiyyah) but not the unity of essence.

However, {The Ever-Living, The Self-Subsisting and Eternal} indicates all these aspects because being Al-Qayyum necessitates being self-subsisting and sustaining others. Being self-subsisting necessitates unity (negation of multiplicity in essence), which implies unity (negation of an equal or opposite), and necessitates the negation of being a physical body, which in turn implies the negation of location. Furthermore, being Al-Qayyum (sustaining others) necessitates that everything else is created (whether body or spirit, intellect or soul), and necessitates that everything ultimately refers back to Him, encompassing the totality of causes and effects, which necessitates affirming Qada' wa Qadar. It is clear that these two words encompass all discussions of Divine Knowledge. Therefore, this verse reaches the ultimate goal in honor and deserves to be the Greatest Name of Allah.

Affirmation of His Sustaining Power

Then, after establishing that He is Ever-Living and Self-Subsisting and Eternal, He confirms this by saying: {Neither drowsiness overtakes Him, nor sleep}. This means He is never heedless of managing creation. If the guardian of a child were heedless for an hour, the child's affairs would be disrupted. He, the Exalted, is the Guardian of all created things, the Sustainer of all contingent beings, so He cannot be heedless of managing them. Thus, {Neither drowsiness overtakes Him, nor sleep} serves as an emphasis confirming His self-subsistence. It is like telling someone who neglects his duties: "You are as if you are drowsy or asleep."

Then, after establishing His self-subsistence (being self-subsisting and sustaining others), He follows it with a consequence: {To Him belongs whatever is in the heavens and whatever is in the earth}. Since the essence and existence of everything else depend on His sustaining, creating, and originating power, it necessarily follows that everything else is His property and possession, which is what is meant by {To Him belongs whatever is in the heavens and whatever is in the earth}.

Since it is established that He is the King and Owner of everything else, His judgment prevails over all things; no one else has authority over anything except by His permission and command, which is meant by {Who is it that can intercede with Him except by His permission?}.

After establishing that His ownership of everything implies that no one else has authority in His domain, He clarifies that this is also a consequence of His complete knowledge, unlike others who lack complete knowledge. He says: {He knows what is before them and what is behind them}, indicating His omniscience. Then He says: {And they encompass not a thing of His knowledge except for what He wills}, indicating that others do not know all knowables.

Then, after establishing the perfection of His dominion and judgment over the heavens and the earth, He indicates that His dominion over what lies beyond them is greater and more sublime, beyond the reach of the imaginations of the conceivers or the lowest degree of the imaginers. He says: {His Kursi extends over the heavens and the earth}.

Then He clarifies that the execution of His judgment and dominion over all things occurs in a single manner and form: {And He feels no fatigue in guarding them}.

Finally, after establishing His self-subsistence in the sense of sustaining created, contingent, and possible things, He clarifies His self-subsistence in the sense of being self-sufficient, pure from needing anything else in any matter. He is exalted above being a physical body requiring a location, or being subject to change requiring time. He says: {And He is the Most High, the Most Great}. This refers to His loftiness and greatness in the sense that He needs nothing for any matter, and no one else can be attributed to Him in any attribute or description. {And He is the Most High, the Most Great} points back to what He began with in the verse: being Al-Qayyum (self-subsisting and sustaining others). Whoever grasps what we have mentioned knows that there is no discourse on Divine matters more complete, nor clearer proof, than what is contained in these verses.

If you grasp these secrets, let us return to the literal interpretation of the verse.

Literal Interpretation

There are two issues here:

Issue 1: {Allah} is in the nominative case, serving as the subject (mubtada'), and what follows is its predicate (khabar).

Issue 2: Some said: Ilāh means "the one worshipped." This is incorrect for two reasons:

1. Allah was Ilāh in eternity, even before He was worshipped.
2. Allah affirmed other objects of worship besides Himself in the Qur'an, saying: {Indeed, you and that which you worship besides Allah are fuel for Hell} (Al-Anbiya: 98). Rather, Ilāh is the One capable of such actions that, if performed, merit worship.

There are several issues here:

Issue 1: The origin of Al-Hayy is Hayiyyu, like hadhir (cautious) and tama' (greedy). The yā' was assimilated into the second yā' when they met. Ibn al-Anbari said its origin is Hayawu, and when the yā' and wāw met, and the preceding letter was silent, it became a doubled yā'.

Issue 2: The theologians define the Living (Al-Hayy) as any essence that can be known and has power (qadarah). They differed on whether this concept is an existing attribute or not. Some said it merely signifies that the thing is such that it is not impossible for it to be known and powerful. The negation of impossibility is not an existing attribute. The verified scholars say: Since life means the negation of impossibility, and impossibility is an absolute non-existence (for if it were an existing attribute, the one described by it would exist, meaning a necessarily non-existent thing would exist, which is impossible), and since impossibility is non-existence, life is the negation of this non-existence. Since the negation of non-existence is existence, the concept derived from life must be an existing attribute, which is the desired conclusion.

Issue 3: One might ask: Since Al-Hayy means that which is capable of being known and having power, and this quality is present in all animals, how is it appropriate for Allah to praise Himself with an attribute shared even by the lowest animals?

My view on this matter is that Al-Hayy in its original linguistic sense does not merely mean this possibility. Rather, anything complete in its kind is called Hayy (living). Do you not see that reviving ruined land is called Ihya' al-Mawat (reviving the dead)? Allah says: {Then observe the footprints of the mercy of Allah—how He revives the earth after its lifelessness} (Ar-Rum: 50), and {We brought forth with it life to a dead land} (Fatir: 9). The attribute termed "life" by the theologians is only called life because the perfection of a body's state is to possess that attribute. Similarly, the perfection of trees is to be green and leafy, so this state is called life. The perfection of the earth is to be cultivated, so this state is called life. Thus, the original concept of the word Hayy is that it applies to something in its most perfect state. If this is the case, the problem is resolved, because what is meant by Al-Hayy is the absolutely perfect being. Since this perfection is not restricted to a specific domain, it implies absolute perfection. Therefore, {Al-Hayy} implies being absolutely perfect. The perfect being is one who is not susceptible to non-existence, neither in His essence, nor in His essential attributes, nor in His relative and relational attributes.

If we then specify Al-Qayyum as being the cause for sustaining others, the issue is resolved, because being the cause for sustaining others implies being self-subsisting. Being Al-Qayyum implies sustaining others. If we consider Al-Qayyum a Name indicating both self-subsistence and sustaining others, then the word Al-Qayyum conveys the meaning of Al-Hayy with an addition. This is my view on this matter, and Allah knows best.

There are several issues here:

Issue 1: Linguistically, Al-Qayyum is an intensive form of Al-Qā'im (Self-Subsisting). When the yā' and wāw met, and the preceding letter was silent, they became a doubled yā'. It cannot be on the pattern Fu'ūl, because then it would be Qūwūm. There are three readings: Qayyūm, Qayyām, and Qayyim. It is narrated that 'Umar (may Allah be pleased with him) recited: Al-Hayy Al-Qayyām. Some people say this word is Syriac, not Arabic, because they say Hayyan Qayyūman. This is not the case, as we have shown it has a sound basis in Arabic. It is similar to Dār (house) having plurals Diyār, Duyūr, and Duyūr, derived from rotation (dawarān), meaning that which has no creation that rotates (i.e., comes and goes). Umayyah ibn Abi al-Salt said:

The Mighty Sustainer, the Self-Subsisting,

Issue 2: The commentators' expressions differ on this point. Mujahid said: Al-Qayyum is the One who stands over everything, meaning He stands over managing the affairs of creation in their origination and sustenance. Similar verses include: {Is then He who is a guardian over every soul for what it has earned?} (Ar-Ra'd: 33), {Allah bears witness that there is no god but He...} (Al 'Imran: 18) until {standing firm in justice}, and {Indeed, Allah restrains the heavens and the earth from ceasing to exist, and if they should cease, no one could restrain them after Him} (Fatir: 41). The essence of this view is that He sustains others. Al-Dahhak said: Al-Qayyum is the eternally existing one whose change is impossible. I say this meaning reverts to Him being self-subsisting in His essence and existence. Some said: Al-Qayyum means "one who does not sleep" in Syriac. This view is distant because it makes the phrase {Neither drowsiness overtakes Him, nor sleep} redundant.

There are several issues here:

Issue 1: {Drowsiness (Sinnatun)} refers to the initial weakness known as slumber (nu'ās).

If it is asked: Since drowsiness is the precursor to sleep, saying {Al-Qayyum} is not overtaken by drowsiness implies that sleep does not overtake Him by extension, making the mention of sleep redundant.

We reply: The structure of the verse is: He is not overtaken by drowsiness, let alone sleep.

Issue 2: Rational proof indicates that sleep, forgetfulness, and heedlessness are impossible for Allah. These things are either expressions of the absence of knowledge or the opposites of knowledge. In either case, allowing them implies that Allah's knowledge can cease. If so, His essence would be such that it is possible for Him to know and possible for Him not to know. Then, the acquisition of the attribute of knowledge would require an agent, leading to the same argument as before. Infinite regress is impossible, so it must terminate in One whose knowledge is an attribute necessarily established and impossible to cease. If this is the case, sleep, heedlessness, and forgetfulness are impossible for Him.

Issue 3: It is narrated that Moses (peace be upon him) had a thought: Does Allah sleep or not? Allah sent an angel to him who kept him awake for three nights. Then the angel gave him two vials, one in each hand, and commanded him to guard them. Moses exerted himself to keep them safe until he finally slept, causing his hands to drop and the vials to break. Allah struck this as an example for him to show that if He slept, He could not guard the heavens and the earth.

Know that such a notion cannot be attributed to Moses (peace be upon him), as anyone who permits sleep for Allah or doubts its permissibility is a disbeliever. How could this be attributed to Moses? Rather, if the narration is authentic, this question must be attributed to the ignorant people of his nation.

The meaning of this attribution is the attribution of creation and ownership. This relates to what we mentioned: since the Necessary Existent is One, everything else is contingent in itself. Every contingent thing has an agent, and everything that has an agent is created by its creation. Thus, everything else is created by His creation and originated by His origination. This attribution is one of ownership and origination.

If it is asked: Why did He say {To Him belongs what is in the heavens} and not {To Him belongs who is in the heavens}?

We reply: Since the intent is to attribute everything else to Him as created things, and the majority of what is in the heavens and earth is non-rational, the majority is treated as the whole, and the word {what (mā)} is used. Furthermore, these things are attributed to Him in the capacity of being created, and in the capacity of being created, they are non-rational. Thus, the word {what (mā)} is used to indicate that the attribution intended here is from this perspective.

The scholars used this verse as proof that the actions of servants are created by Allah. They argue that {To Him belongs whatever is in the heavens and whatever is in the earth} encompasses everything in the heavens and the earth, and the actions of servants are part of what is in the heavens and the earth. Therefore, their attribution to Allah must be one of ownership and creation. Just as the wording indicates this meaning, reason confirms it, because everything other than Him is contingent in itself, and the contingent in itself is not determined except by the influence of the Necessary Existent in itself; otherwise, it would imply the determination of the contingent without a determiner, which is impossible.

There are two issues here:

Issue 1: The phrase {Who is it that...} is an interrogative meaning denial and negation, i.e., no one intercedes with Him except by His command. The polytheists claimed that their idols intercede for them, and Allah informed us that they say: {We only worship them that they may bring us nearer to Allah in station} (Az-Zumar: 3), and {These are our intercessors with Allah} (Yunus: 18). Allah then clarified that they will not achieve this desired outcome: {And they worship besides Allah that which neither harms them nor benefits them} (Yunus: 18). Allah informed that no intercession is available with Him for anyone except those whom Allah has excluded by saying: {except by His permission}. Similar to this is His saying: {The Day the Spirit and the angels will stand in rows; none will speak except the one to whom the Most Merciful has given permission, and who speaks correctly} (An-Naba: 38).

Issue 2: Al-Qaffal said that Allah does not permit intercession for anyone except the obedient, as it is not permissible according to His wisdom to treat the obedient and the disobedient equally. He elaborated on this.

I say: This Al-Qaffal, despite his great desire to uphold Mu'tazilite doctrine and his good opinion of their statements, had little grasp of their fundamental principles. This is because, according to the Basrans, pardoning a major sinner is intellectually sound, but the revelation indicates it does not occur. If this is their view, then using rational deduction to forbid intercession for sinners is flawed according to them. However, if Al-Qaffal followed the view of Al-Ka'bi, who held that pardoning sins is intellectually ugly, then this deduction would be consistent.

However, the response to this objection comes from several angles:

1. Punishment is Allah's right, and the deserving party can waive their own right. This is unlike reward, which is the right of the servant, so Allah cannot waive it. The Basrans mentioned this distinction when responding to Al-Ka'bi's doubt.
2. If he means that it is impermissible to treat the obedient and the disobedient equally in any matter, this is ignorance, as Allah has treated them equally in creation, life, sustenance, and granting desires. If he means it is impermissible to treat them equally in all matters, we agree, as the obedient person does not experience the distress and fear of punishment that the sinner does, who might enter the Fire and suffer for a period before Allah saves him through the intercession of the Prophet (PBUH).

Know that Al-Qaffal (may Allah have mercy on him) was eloquent in Tafsir and subtle in interpreting words, but he was excessively zealous in establishing the Mu'tazilite doctrine, despite having little share in the knowledge of Kalam (theology) and little portion in knowing Mu'tazilite discourse.

There are two issues here:

Issue 1: The author of Al-Kashshāf said the pronoun refers to what is in the heavens and the earth, because among them are rational beings, or to what is implied by {Who is it that...}, referring to the angels and prophets.

Issue 2: There are several interpretations of the verse:

1. Mujahid, 'Ata, and Al-Suddi said: {What is before them} is what preceded them of worldly affairs, and {what is behind them} is what will come after them concerning the Hereafter.
2. Al-Dahhak and Al-Kalbi said: {What is before them} means the Hereafter, as they are advancing toward it, and {what is behind them} means the world, as they leave it behind their backs.
3. 'Ata narrated from Ibn Abbas: {What is before them} is from the heaven to the earth, and {what is behind them} refers to what is in the heavens by His permission. {What is before them} means after their appointed times expire, and {what is behind them} means what was before He created them.
4. The fifth view: What they have done of good and evil, and what they will do afterward.

The purpose of this statement is that Allah is All-Knowing of the conditions of the intercessor and the one being interceded for regarding their desert of reward or punishment, as He is All-Knowing of all knowables; nothing is hidden from Him. The intercessors themselves do not know the extent of their obedience that merits this great station with Allah, nor do they know if Allah has permitted them to intercede, or if they deserve rebuke for it. This indicates that no creature has the right to intercede except by the permission of Allah.

Issue 3: Those mentioned in this verse could be the angels, and others who intercede on the Day of Judgment, such as the Prophets, the truthful ones (Siddiqin), the martyrs, and the righteous.

There are several issues here:

Issue 1: The meaning of {knowledge ('ilm)} here is like saying: "O Allah, forgive us by Your knowledge concerning us," meaning, by what You know about us. When a great sign appears, it is said: "This is the power of Allah," meaning, His capability. The meaning is that no one can encompass the knowables of Allah.

Issue 2: Some scholars used this verse to prove the attribute of knowledge for Allah, which is weak for several reasons:

1. The particle {min (a thing of)} implies partiality (tab'id), and it enters upon knowledge here. If knowledge meant the attribute itself, it would imply partiality in Allah's attribute, which is impossible.
2. The phrase {by what He wills} applies to the known, not to knowledge itself.
3. The discussion here is about knowables, meaning Allah knows all knowables, while creation knows only a little of them, if anything.

Issue 3: Al-Layth said: Anyone who secures something, or whose knowledge reaches its utmost limit, is said to have encompassed it, because he knows the beginning and the end of the thing completely, so the knowledge becomes encompassing.

There are two opinions:

1. They do not know anything of His knowables except what He wills to teach them, as narrated from them when they said: {We have no knowledge except what You have taught us}.
2. They do not know the Unseen except when Allah informs some of His messengers about some of the Unseen, as He says: {Knower of the unseen, and He does not disclose His unseen to anyone, except to whom He pleases of messengers} (Al-Jinn: 26-27).

Know that the word wasi'a (extends over/encompasses) means that something can bear, tolerate, or accommodate another thing. "This does not encompass you" means it cannot bear or tolerate you. Hence the saying of the Prophet (PBUH): "If Moses were alive, he would have no choice but to follow me," meaning he could not tolerate anything else.

As for Kursi (Throne/Seat), its linguistic origin relates to stacking one thing upon another. Kursiyy (plural of kursi) also refers to the accumulated dung and urine of animals piled up. Akrasat al-Dār means the accumulation of dung and urine in the house. Takārasa al-shay' means things stacked upon each other, like the pages of a booklet (kurrāsa). Thus, {The Kursi} is the known object formed by stacking its wooden parts upon one another.

The commentators have four opinions:

The First Opinion: It is a great body that encompasses the heavens and the earth. They differed on whether it is the Arsh (the Great Throne). Al-Hasan said {The Kursi} is the Arsh itself, as a seat can be described as both Arsh and Kursi because both can be sat upon. Others said the Kursi is distinct from the Arsh. Some said it is below the Arsh and above the seventh heaven. Others said it is beneath the earth, narrated from Al-Suddi.

Know that the word Kursi is mentioned in the verse, and authentic narrations state it is a great body beneath the Arsh and above the seventh heaven. There is no impossibility in affirming this, so we must follow it. As for what is narrated from Sa'id ibn Jubayr from Ibn Abbas (may Allah be pleased with them both) that the Kursi is the place of the feet, it is unlikely that Ibn Abbas would say it is the place of Allah's feet, as He is exalted above limbs and organs. We have mentioned numerous proofs for negating corporeality elsewhere in this Book. Therefore, this narration must be rejected or interpreted to mean that the Kursi is the place of the feet of the Greatest Spirit or another angel of great standing with Allah.

The Second Opinion: {The Kursi} means sovereignty, power, and dominion. Sometimes it is said that divinity is only achieved through power, creation, and origination, and the Arabs call the origin of everything the {Kursi}. Sometimes dominion is called Kursi because the king sits on a kursi, so the dominion is named after the king's seat.

The Third Opinion: {The Kursi} is knowledge, because knowledge is the place of the knower, and the Kursi is the place of the knower. Thus, the attribute of a thing is named after the place of that thing metaphorically, because knowledge is the relied-upon matter, and the Kursi is the thing relied upon. Hence, scholars are called Karāsī (plural of kursi) because they are relied upon, just as they are called the pegs of the earth.

The Fourth Opinion (chosen by Al-Qaffal): The intent of this statement is to depict Allah's majesty and greatness by using terms familiar to people regarding their kings and great ones. For example, He made the Ka'bah His House, around which people circumambulate as they circumambulate their kings' houses, and commanded people to visit it as they visit their kings' houses. He mentioned the Black Stone as the right hand of Allah on His earth, and made it a place for kissing, as people kiss their kings' hands. Similarly, what is mentioned about the reckoning of servants on the Day of Judgment—the presence of angels and prophets, the setting up of scales—follows this analogy. He established an Arsh for Himself, saying: {The Most Merciful [who is] established over the Throne} (Taha: 5). He described His Arsh: {And His throne was upon water} (Hud: 7). He said: {And you see the angels surrounding the Throne, exalting [Allah] with praise of their Lord} (Az-Zumar: 75). He said: {And eight [angels] will bear, that Day, the Throne of your Lord above them} (Al-Haqqah: 17). He established a Kursi for Himself: {His Kursi extends over the heavens and the earth}.

If this is understood, we say: Every term suggesting resemblance in the Arsh and Kursi has a stronger parallel in the Ka'bah, circumambulation, and kissing the Stone. Since we agree here that the intent is to convey Allah's majesty and greatness, while being certain that He is pure from being the Ka'bah, the same applies to the Arsh and Kursi. This is a clear answer, but the first opinion is the most relied upon, as abandoning the apparent meaning without evidence is not permissible. Allah knows best.

Know that Ādahu Yu'iduhu means it burdened or exhausted him. Adat al-'ūd means the wood bent under weight. The meaning is: guarding the heavens and the earth does not burden or strain Him.

It is not permissible for this to mean elevation by direction (jihah), as we have proven in many ways. Here we add two more arguments:

1. If His elevation were due to location, it would either be finite in the upward direction or infinite in that direction. The first is false, because if it were finite upward, the point assumed above it would be higher than Him, meaning He would not be higher than everything else, but something else would be higher than Him. If it were infinite, this is impossible, as affirming an infinite distance is false by certain proofs. Furthermore, if we posit an infinite distance, there would be infinite points within that distance. Either there is one point above which no other point exists (making the distance finite, contradicting the assumption), or for every point assumed, another point exists above it. In the latter case, every assumed point in that distance would be lower, and nothing would be absolutely highest, thus negating the attribute of absolute loftiness.
2. The universe is a sphere. If this is the case, any side assumed to be high relative to one side of the earth will be low relative to the other side. Thus, the ultimate height turns into the ultimate lowness.
3. Any attribute whose affirmation for one thing is inherent (dhatiyyah) and for another is derivative (taba'iyyah) is more complete and perfect in the inherent case and weaker in the derivative case. If Allah's elevation were due to location, the location itself, by which this elevation is achieved for Allah, would be an inherent attribute, and Allah's elevation would be derivative of the location's elevation. Thus, the location's elevation would be more complete than Allah's elevation, making Allah's elevation deficient and the location's elevation complete, which is impossible. These arguments decisively prove that Allah's elevation cannot be by direction.

How excellent is the saying of Abu Muslim ibn Bahar Al-Isfahani regarding His saying: {Say, "To whom belongs whatever is in the heavens and the earth?" Say, "To Allah."} (Al-An'am: 12). He said: "This indicates that location and all spatial things are the property and dominion of Allah." Then He said: {And to Him belongs whatever dwells by night and by day} (Al-An'am: 13). This indicates that time and all temporal things are the property and dominion of Allah. Thus, He is exalted and sanctified from having His elevation due to location. As for His Greatness, it is through awe, subjugation, and majesty, and it cannot be due to measure or bulk, because if He were infinite in all or some directions, it is impossible, as proven by conclusive arguments against affirming infinite dimensions. If He were finite in all directions, the spaces surrounding that finite being would be greater than Him, so such a thing would not be absolutely great. The truth is that He is higher and greater than being of the genus of substances and bodies. May Allah be exalted far above what the wrongdoers say.

7 < {There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has certainly grasped the most trustworthy handhold, unfailing in it. And Allah is Hearing and Knowing.} > 7

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