The benefits of the saying of Allah the Exalted: “To Him belongs what is in the heavens and what is in the earth, and He is the Most High, the Magnificent.”
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Among the benefits of the saying of Allah the Exalted: [Al-Baqarah 2:255] is the comprehensiveness of the ownership of Allah (Glorified and Exalted is He), due to His saying: [Al-Baqarah 2:255], because “ma” is a relative pronoun that indicates comprehensiveness.
And among its benefits is that this is exclusive to Allah, with no one sharing it with Him, and this is indicated by the fronting of the predicate. The rule of rhetoric is that fronting what is properly delayed indicates restriction and exclusivity. If someone were to say: “This objection is raised against your statement, that Allah the Exalted affirmed ownership for the human being, saying:[Al-Ahzab 33:50] and saying: [An-Nur 24:61] and the like,” the answer is that the ownership of a human being over a thing is not absolute ownership, nor is it general ownership. It is not absolute, because a human being does not have the right to dispose of his wealth as he pleases. If he wanted to burn his wealth, would he have the right to do so? No, he does not have that right. And if he wanted to use it in what is forbidden, he would not have that right. It is also not general, because the ownership of each of us is specific to him. You do not own my wealth, and I do not own your wealth. The ownership of Allah (Mighty and Majestic) is absolute and general. Thus, the difference between the ownership of the Lord (Mighty and Majestic) and the ownership of the created being becomes apparent. And in this case, there is no contradiction. Is that clear, everyone? Good.
Among the benefits of this noble verse is the affirmation of the number of the heavens, as it came in the plural form. And Allah the Exalted has clarified in another place that they are seven heavens. As for the earth, it came in the singular form in the Qur'an, but Allah hinted that it is plural in His saying:[At-Talaq 65:12].
And among the benefits of this noble verse is the affirmation of the Highness of Allah (Mighty and Majestic) in His saying:.
And among its benefits is that Highness is an essential attribute, not one of the attributes of action which He does if He wills and does not do if He wills. The indication of this is that “al-Ali” (the Most High) is a descriptive attribute, and a descriptive attribute indicates permanence and non-change.
And among the benefits of this noble verse is the comprehensiveness of the Highness of Allah (Mighty and Majestic), encompassing the Highness of the Essence and the Highness of the Attribute.
And among the benefits of this noble verse is the affirmation of the Magnificence of Allah (Glorified and Exalted is He) in His saying:.
And among its benefits is the affirmation of these two names for Allah (Mighty and Majestic): al-Ali (the Most High) and al-Azim (the Magnificent). Know that every name among the names of Allah indicates an attribute, but not every attribute has a name derived from it. And in this case, it becomes clear that the attributes are broader than the names, because every name includes an attribute, but not every attribute has a name derived from it. For example, among the attributes of Allah (Blessed and Exalted is He) is bestowing favor on those who deserve it. Is it permissible to derive a name from this attribute among His names? No, it is not permissible, because the scope of attributes is broader. Good. Among the attributes of Allah is creation:[An-Naml 27:88]. Is it possible to derive a name for Allah from that, namely “al-Sani” (the Creator)? No. And so on.
Then know that the indication of an attribute to its meaning is divided into three categories: indication by inclusion, indication by correspondence, and indication by implication. The indication of a name to its entire meaning is called indication by correspondence, to a part of it is indication by inclusion, and to its necessary consequence is indication by implication. So the types of indication are three: correspondence, inclusion, and implication. If a word indicates its entire meaning, it is correspondence; if it indicates a part of it, it is inclusion; and if it indicates something external that is a necessary consequence, it is indication by implication. We will now give you examples from the tangible and the intelligible. If I say “this is a house” or “this is a building,” its indication to everything that is within the walls is indication by correspondence, meaning it includes the stone and the rooms on the ground floor, and it includes the rooms on the second and third floors, and so on. We call this indication by correspondence. And the indication of this word to the living room, and the kitchen, and the veranda, and the like, to one of them, is indication by inclusion, because it indicates a part of the meaning. And its indication to the fact that it was built is indication by implication, because it is not possible for a house to exist without a builder. This is an example in the tangible, and it is clear.
I now have this pen with me. Its indication to its cap and its body? Correspondence. And its indication to one of them? Inclusion. And its indication to the fact that someone made it? Indication by implication. We bring this indication to the names of Allah (Mighty and Majestic) and say: Among the names of Allah the Exalted are al-Khaliq (the Creator), al-Bari (the Originator), and al-Musawwir (the Fashioner). The indication of al-Khaliq to the Divine Essence and to the attribute which is creation, all of it, is indication by correspondence. And its indication to the Essence alone or to creation alone is indication by inclusion. And its indication to knowledge and power—because there is no Creator except that He is All-Knowing, and there is no Creator except that He is All-Powerful—this is indication by implication. As for the first two types, indication by correspondence and inclusion, this does not pose a problem for anyone; every student of knowledge can know it. But indication by implication is what is hidden from many people, and therefore the scholars differ greatly in it.
And here we ask: Is indication by implication necessary in every statement, or only in what Allah and His Messenger said? The answer is the second, because indication by implication may be denied by the one who spoke the statement. For example, we say: The Jahmiyyah say that Allah is in every place. It is a necessary consequence of their statement that He is in the bushes and dirty places. They do not commit to this. If they committed to this, they would be disbelievers immediately, and no one doubts their disbelief. But they do not commit to this. And therefore the scholars expressed this issue as: “Is the necessary consequence of a statement a statement or not?” We say: As for the statement of Allah and His Messenger, their necessary consequence is truth, and it is from the statement of Allah and His Messenger. But as for others, it is not, because it is possible that if we compel them to it, they will not commit to it. And it is possible that if we compel them to it, they will abandon their statement so that this false necessary consequence does not follow from it. And it is possible that when they spoke, this necessary consequence did not occur to their minds. In any case, may Allah reward you. We say: The most important thing for me—and this flowed from me, or is it difficult for you?—but I am saying now: The names of Allah the Exalted indicate the Exalted Essence, the Essence of Allah, and the description included in this name. So al-Ali (the Most High) indicates the Lord (Mighty and Majestic) and the attribute of Highness. Al-Azim (the Magnificent) likewise indicates the Lord and the attribute of Magnificence.
To Him belongs whatever is in the heavens and whatever is on the earth
له ما في السماوات وما في الأرضwhatever is in the heavens and whatever is on the earth
ما في السماوات وما في الأرضAnd among its benefits is that this is exclusive to Allah, with no one sharing it with Him, and this is indicated by the fronting of the predicate. The rule of rhetoric is that fronting what is properly delayed indicates restriction and exclusivity. If someone were to say: “This objection is raised against your statement, that Allah the Exalted affirmed ownership for the human being, saying:
concerning their wives and those their right hands possess
إلا على أزواجهم وما ملكت أيمانهم[from houses] whose keys you possess
أو ما ملكتم مفاتحهAmong the benefits of this noble verse is the affirmation of the number of the heavens, as it came in the plural form. And Allah the Exalted has clarified in another place that they are seven heavens. As for the earth, it came in the singular form in the Qur'an, but Allah hinted that it is plural in His saying:
and of the earth, the like of them
ومن الأرض مثلهنAnd among the benefits of this noble verse is the affirmation of the Highness of Allah (Mighty and Majestic) in His saying:
And He is the Most High
وهو العليAnd among its benefits is that Highness is an essential attribute, not one of the attributes of action which He does if He wills and does not do if He wills. The indication of this is that “al-Ali” (the Most High) is a descriptive attribute, and a descriptive attribute indicates permanence and non-change.
And among the benefits of this noble verse is the comprehensiveness of the Highness of Allah (Mighty and Majestic), encompassing the Highness of the Essence and the Highness of the Attribute.
And among the benefits of this noble verse is the affirmation of the Magnificence of Allah (Glorified and Exalted is He) in His saying:
the great
العظيمAnd among its benefits is the affirmation of these two names for Allah (Mighty and Majestic): al-Ali (the Most High) and al-Azim (the Magnificent). Know that every name among the names of Allah indicates an attribute, but not every attribute has a name derived from it. And in this case, it becomes clear that the attributes are broader than the names, because every name includes an attribute, but not every attribute has a name derived from it. For example, among the attributes of Allah (Blessed and Exalted is He) is bestowing favor on those who deserve it. Is it permissible to derive a name from this attribute among His names? No, it is not permissible, because the scope of attributes is broader. Good. Among the attributes of Allah is creation:
[It is] the work of Allah, who perfected all things
صنع الله الذي أتقن كل شيءThen know that the indication of an attribute to its meaning is divided into three categories: indication by inclusion, indication by correspondence, and indication by implication. The indication of a name to its entire meaning is called indication by correspondence, to a part of it is indication by inclusion, and to its necessary consequence is indication by implication. So the types of indication are three: correspondence, inclusion, and implication. If a word indicates its entire meaning, it is correspondence; if it indicates a part of it, it is inclusion; and if it indicates something external that is a necessary consequence, it is indication by implication. We will now give you examples from the tangible and the intelligible. If I say “this is a house” or “this is a building,” its indication to everything that is within the walls is indication by correspondence, meaning it includes the stone and the rooms on the ground floor, and it includes the rooms on the second and third floors, and so on. We call this indication by correspondence. And the indication of this word to the living room, and the kitchen, and the veranda, and the like, to one of them, is indication by inclusion, because it indicates a part of the meaning. And its indication to the fact that it was built is indication by implication, because it is not possible for a house to exist without a builder. This is an example in the tangible, and it is clear.
I now have this pen with me. Its indication to its cap and its body? Correspondence. And its indication to one of them? Inclusion. And its indication to the fact that someone made it? Indication by implication. We bring this indication to the names of Allah (Mighty and Majestic) and say: Among the names of Allah the Exalted are al-Khaliq (the Creator), al-Bari (the Originator), and al-Musawwir (the Fashioner). The indication of al-Khaliq to the Divine Essence and to the attribute which is creation, all of it, is indication by correspondence. And its indication to the Essence alone or to creation alone is indication by inclusion. And its indication to knowledge and power—because there is no Creator except that He is All-Knowing, and there is no Creator except that He is All-Powerful—this is indication by implication. As for the first two types, indication by correspondence and inclusion, this does not pose a problem for anyone; every student of knowledge can know it. But indication by implication is what is hidden from many people, and therefore the scholars differ greatly in it.
And here we ask: Is indication by implication necessary in every statement, or only in what Allah and His Messenger said? The answer is the second, because indication by implication may be denied by the one who spoke the statement. For example, we say: The Jahmiyyah say that Allah is in every place. It is a necessary consequence of their statement that He is in the bushes and dirty places. They do not commit to this. If they committed to this, they would be disbelievers immediately, and no one doubts their disbelief. But they do not commit to this. And therefore the scholars expressed this issue as: “Is the necessary consequence of a statement a statement or not?” We say: As for the statement of Allah and His Messenger, their necessary consequence is truth, and it is from the statement of Allah and His Messenger. But as for others, it is not, because it is possible that if we compel them to it, they will not commit to it. And it is possible that if we compel them to it, they will abandon their statement so that this false necessary consequence does not follow from it. And it is possible that when they spoke, this necessary consequence did not occur to their minds. In any case, may Allah reward you. We say: The most important thing for me—and this flowed from me, or is it difficult for you?—but I am saying now: The names of Allah the Exalted indicate the Exalted Essence, the Essence of Allah, and the description included in this name. So al-Ali (the Most High) indicates the Lord (Mighty and Majestic) and the attribute of Highness. Al-Azim (the Magnificent) likewise indicates the Lord and the attribute of Magnificence.