The benefits of the saying of Allah the Exalted: ((The Creator of the heavens and the earth. He made for you from yourselves mates and from the livestock mates, multiplying you therein. There is nothing like Him, and He is the Hearing, the Seeing))
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Allah Blessed and Exalted is He said: [Al-An'am 6:14] up to the end of it. Among the benefits of the verse:
That Allah the Exalted is the One who created the heavens and the earth initially, without any prior example.
And among its benefits: the perfection of the power of Allah Blessed and Exalted is He, because these great heavens are beyond the capability of anyone except Allah. Then He created them in six days, which are detailed in Surat Fussilat.
And among the benefits of this noble verse: that "heavens" is plural. How many are they? Seven. And the earth? Seven, but not from this verse.
And among its benefits: the wisdom of Allah Mighty and Majestic and His mercy, in that He made for us from ourselves mates. Indeed, this is wisdom because they are from ourselves, and mercy because He made for us mates with whom we enjoy from one aspect, and grow and increase from another aspect.
And among the benefits of this noble verse: the mercy of Allah the Exalted toward us, in that He made for us from the livestock mates, because this is undoubtedly in our benefit.
And among the benefits of this noble verse: that Allah Subhanahu wa Ta'ala spreads, scatters, and multiplies the children of Adam and the livestock He created for them due to mating, as He said:.
And among the benefits of this noble verse: the refutation of the polytheists who made another god alongside Allah, where He said:[Ash-Shuraa 42:11]. So He Subhanahu wa Ta'ala has no likeness, neither in creation nor in attributes nor in anything else.
And among the benefits of the noble verse: the refutation of the people of likening Allah to creation in His saying:[Ash-Shuraa 42:11].
And among the benefits of the noble verse: affirming two of the names of Allah, which are the Hearing and the Seeing.
And among the benefits of the verse: affirming hearing and sight as attributes for Allah Mighty and Majestic, because the Hearing is from hearing, and the Seeing is from sight.
And here is a rule we point to: every name of the names of Allah includes two things:
First: affirming that it is a name of the names of Allah, and second: affirming the attribute it indicates. So if one says: Allah is the Hearing but without hearing, then he has not believed in the name, because one must believe in the attribute it indicates, otherwise one does not believe in it. Also, affirming that this attribute extends to others if it is an extending attribute.
For example, the Hearing: we believe that the Hearing is among the names of Allah and that hearing is among His attributes, and we believe in an additional matter, which is that He hears everything. For this reason, the scholars said: if the name is intransitive, faith in it is not complete except with two things:
First: affirming that it is a name of Allah, and second: affirming the attribute it indicates. And if it is transitive, faith in it requires three matters:
First: affirming that it is a name of Allah, second: affirming the attribute it indicates, and third: affirming the extension of this attribute to what it relates to, meaning that hearing relates to everything heard, and sight to everything seen. So affirming hearing requires us to affirm that He hears.
Now, there is also in it, they say: the names include the three implications: implication of correspondence, implication of inclusion, and implication of necessity. If you wish, say: implication of obligation. The implications are three: correspondence, inclusion, and obligation. The implication of the name on the Essence alone is implication of inclusion, and on the attribute alone is implication of inclusion, and on both together is implication of correspondence, and the implication of that name on a necessary meaning is implication of obligation. This is one of the important rules. How many are the implications?
The student: Three: correspondence, inclusion, and obligation.
The Shaykh : So the implication of the name on the Essence alone?
The student: Inclusion.
The Shaykh : And on the attribute alone?
The student: Inclusion.
The Shaykh : And on both?
The student: Correspondence.
The Shaykh : And on a necessary matter? Obligation.
We give an example for this: the Creator. Among the names of Allah the Exalted is the Creator. So its implication on the Essence alone is inclusion, and on the attribute of creation alone is also inclusion, and on both together is correspondence. So we understand that the implication of the word on its entire meaning is implication of correspondence, and on part of it is inclusion, and on the external necessary thing that follows from it is implication of obligation. The example with us now remains: the Creator indicates the attribute of creation, and the Creator Himself, and it also indicates a necessary thing. From the necessary things of creation is power, from the necessary things of creation is knowledge. Indeed, whoever is not capable cannot create, and whoever is not knowledgeable cannot create. So the implication of the Creator on knowledge and power is implication of obligation.
Among the benefits of this noble verse: the refutation of the people of denial of the divine attributes in His saying:[Ash-Shuraa 42:11]
We mentioned the Hearing among the benefits of the noble verse: affirming the Hearing as a name for Allah, and the Seeing as a name for Allah, and affirming sight as an attribute for Allah, and affirming hearing as an attribute for Allah. If someone asks: which is broader, the attribute or the name? The answer: the attribute is broader, because Allah is described with what He is not named with, but everything He is named with includes the attribute. Understand the rule, then the example will come after: that every name includes an attribute, and by this the name and the attribute are parallel. There are attributes with which Allah cannot be named, so the attribute is broader. Do we not say: Allah expressed with such and such? Do we not say: Allah spoke about such and such? And yet we do not name Allah the Exalted "the Speaker" or "the Expresser," because the description is broader than the name. And this is also an important benefit, contrary to what they say: that the names do not include the attributes.
Creator of the heavens and the earth
فاطر السماوات والأرض ...That Allah the Exalted is the One who created the heavens and the earth initially, without any prior example.
And among its benefits: the perfection of the power of Allah Blessed and Exalted is He, because these great heavens are beyond the capability of anyone except Allah. Then He created them in six days, which are detailed in Surat Fussilat.
And among the benefits of this noble verse: that "heavens" is plural. How many are they? Seven. And the earth? Seven, but not from this verse.
And among its benefits: the wisdom of Allah Mighty and Majestic and His mercy, in that He made for us from ourselves mates. Indeed, this is wisdom because they are from ourselves, and mercy because He made for us mates with whom we enjoy from one aspect, and grow and increase from another aspect.
And among the benefits of this noble verse: the mercy of Allah the Exalted toward us, in that He made for us from the livestock mates, because this is undoubtedly in our benefit.
And among the benefits of this noble verse: that Allah Subhanahu wa Ta'ala spreads, scatters, and multiplies the children of Adam and the livestock He created for them due to mating, as He said:
He multiplies you in it
يذرؤكم فيهAnd among the benefits of this noble verse: the refutation of the polytheists who made another god alongside Allah, where He said:
There is nothing like unto Him
ليس كمثله شيءAnd among the benefits of the noble verse: the refutation of the people of likening Allah to creation in His saying:
There is nothing like unto Him
ليس كمثله شيءAnd among the benefits of the noble verse: affirming two of the names of Allah, which are the Hearing and the Seeing.
And among the benefits of the verse: affirming hearing and sight as attributes for Allah Mighty and Majestic, because the Hearing is from hearing, and the Seeing is from sight.
And here is a rule we point to: every name of the names of Allah includes two things:
First: affirming that it is a name of the names of Allah, and second: affirming the attribute it indicates. So if one says: Allah is the Hearing but without hearing, then he has not believed in the name, because one must believe in the attribute it indicates, otherwise one does not believe in it. Also, affirming that this attribute extends to others if it is an extending attribute.
For example, the Hearing: we believe that the Hearing is among the names of Allah and that hearing is among His attributes, and we believe in an additional matter, which is that He hears everything. For this reason, the scholars said: if the name is intransitive, faith in it is not complete except with two things:
First: affirming that it is a name of Allah, and second: affirming the attribute it indicates. And if it is transitive, faith in it requires three matters:
First: affirming that it is a name of Allah, second: affirming the attribute it indicates, and third: affirming the extension of this attribute to what it relates to, meaning that hearing relates to everything heard, and sight to everything seen. So affirming hearing requires us to affirm that He hears.
Now, there is also in it, they say: the names include the three implications: implication of correspondence, implication of inclusion, and implication of necessity. If you wish, say: implication of obligation. The implications are three: correspondence, inclusion, and obligation. The implication of the name on the Essence alone is implication of inclusion, and on the attribute alone is implication of inclusion, and on both together is implication of correspondence, and the implication of that name on a necessary meaning is implication of obligation. This is one of the important rules. How many are the implications?
The student: Three: correspondence, inclusion, and obligation.
The Shaykh : So the implication of the name on the Essence alone?
The student: Inclusion.
The Shaykh : And on the attribute alone?
The student: Inclusion.
The Shaykh : And on both?
The student: Correspondence.
The Shaykh : And on a necessary matter? Obligation.
We give an example for this: the Creator. Among the names of Allah the Exalted is the Creator. So its implication on the Essence alone is inclusion, and on the attribute of creation alone is also inclusion, and on both together is correspondence. So we understand that the implication of the word on its entire meaning is implication of correspondence, and on part of it is inclusion, and on the external necessary thing that follows from it is implication of obligation. The example with us now remains: the Creator indicates the attribute of creation, and the Creator Himself, and it also indicates a necessary thing. From the necessary things of creation is power, from the necessary things of creation is knowledge. Indeed, whoever is not capable cannot create, and whoever is not knowledgeable cannot create. So the implication of the Creator on knowledge and power is implication of obligation.
Among the benefits of this noble verse: the refutation of the people of denial of the divine attributes in His saying:
and He is the Hearing, the Seeing.
وهو السميع البصيرWe mentioned the Hearing among the benefits of the noble verse: affirming the Hearing as a name for Allah, and the Seeing as a name for Allah, and affirming sight as an attribute for Allah, and affirming hearing as an attribute for Allah. If someone asks: which is broader, the attribute or the name? The answer: the attribute is broader, because Allah is described with what He is not named with, but everything He is named with includes the attribute. Understand the rule, then the example will come after: that every name includes an attribute, and by this the name and the attribute are parallel. There are attributes with which Allah cannot be named, so the attribute is broader. Do we not say: Allah expressed with such and such? Do we not say: Allah spoke about such and such? And yet we do not name Allah the Exalted "the Speaker" or "the Expresser," because the description is broader than the name. And this is also an important benefit, contrary to what they say: that the names do not include the attributes.