بسم الله الرحمن الرحيم
5-7-1438H
Allah made 4 months in the year Sacred; Rajab, Dhul-Q'adah, Dhul-Hijjah, and Muharram. The Arabs would magnify these months during the Days of Ignorance. They would stop fighting and killing. Even if a man saw the killer of his father he would not seek to retaliate. In Surah At-Tawbah [9:36], Allah says:
"Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein, and fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) collectively, as they fight against you collectively. But know that Allah is with those who are Al-Muttaqun"
"فلا تظلموا فيهن أنفسهم"
Do not wrong yourselves by committing sins, because the sins in this month are more grievous in punishment, and the good deeds are multiplied.
We are approaching the month of Ramadan, and we want to reach it while we have high faith. One of the means of increasing faith is performance of good deeds. The more you perform good deeds, the more your faith will increase, and the more you will avoid sins. And Allah said in Surah Az-Zalzalah [99:7-8]:
"So whosoever does good equal to the weight of an atom (or a small ant), shall see it."
"And whosoever does evil equal to the weight of an atom (or a small ant), shall see it."
If you do good equal to the weight of an atom you will see it on the Day of Judgement. We do not know which good deed will save us from the Hellfire on the Day of Judgement. Perhaps the good deeds you do not give much importance to will be accepted by Allah and great in His sight. We should therefore not belittle any good deed Allah opened the gate for us for. Take advantage of it. If you cannot give charity - then say a good word, smile, help, remove harm from the road, etc. Do any good that comes to your mind and have hope that Allah will accept it from you, especially because we are in the month of Rajab. If the Arabs during the Days of Ignorance honoured these months, then us, after Allah has bestowed upon us the blessing of Islam, should honour it more. But our state during the month of Rajab is the same as our state during other months. When the believer knows that these months are great months in Allah's sight it will motivate him to perform good deeds and abstain from sins.
In Surah At-Talaq [65:12]:
"It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge."
Allah created the heavens and earth and sent down His command for the purpose of Tawheed; for the creation to know their Lord.
In Surah Adh-Dhariyat [51:56], Allah says:
"And I (Allah) created not the jinns and humans except they should worship Me (Alone)."
These two verses in the Quran tell us that if you know Allah you will worship Him, and when you worship Him you would have fulfilled your purpose on earth.
العبادة is for the slave to know:
1) Who Allah is
2) The deficiency of himself
3) The deficiency of the people
If you know this, you will not have hope to benefit from people, your heart will be attached to Allah. Allah just wants our hearts to be directed to him and to leave the people. This is Tawheed in simple words.
So Tawheed - which Allah created the creation to establish - begins with Knowledge. This knowledge will make us flee from the people to Allah. This is all that is required from us.
The Monotheist feels joy with Allah alone. Nothing brings peace and joy to his heart except knowledge of Allah; knowing that Allah is there for him.
Tawheed is not limited to words we say, it is a way of life. Tawheed starts from the point of knowing Allah; knowing that He is our Lord, our strong support, our resort, our shelter. In His Hand is the whole dominion. If He wants something He just says to it Be and it is. If He commands with something no one can repel it. His command is executive.
E.g. You believe in Allah الرزاق: that He is the only Provider. This should make you patient and not hasty for your provision, because you know that it will come at the time when Allah wrote it to reach you. You will not blame the people for not calling you, respecting you, visiting you, etc. because you know that love is Rizq, greeting is Rizq, children, marriage, job, are all Rizq. So you just wait for whatever Allah gives you of Rizq, and are satisfied with what He already given you. person Even if your husband loves you little, then you say: الحمد لله, this is the amount of Rizq Allah wrote for me.
The Monotheist lives a tranquil, peaceful life. He is never worried about his provision, about the future, about tomorrow.
When the person learns about Allah, the first thing it will change in him is his way of thinking. It will not automatically make him perform more prayers or fasting. The person will look at life different from how he looked at it before. Things which were great in his heart will become insignificant, and things which he may have been heedless before will become priority in his life. He will not become sad for losing Rizq - losing a job, or because they gave so and so a bonus and not him, or they didn't respect him - he will be worried about his religion. He will be worried when his faith is diminishing. The Monotheist, who knows who His Lord is looks at the Dunya in a different way. He understands that if he is afflicted by any harm, none can remove it except Allah. Because Allah said in Surah Yunus [10:107]:
"And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful."
"إن يمسسك الله بضر"
Allah is the One who wrote for you to be afflicted by the harm, not so-and-so.
"فلا كاشف له الا هو"
No one can remove that harm from you, except Allah.
Why were we afflicted? As a test from Allah.
In Surah Al-Insan [76:2-3]:
"Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him hearer, seer."
"Verily, We showed him the way, whether he be grateful or ungrateful."
After Allah showed the guidance, there are people who became شاكرين; believe in Allah and are grateful, and others who became كافرين; disbelievers and denying the blessings.
You are walking towards as Allah as a شاكر. You have the eyes with which you hear, the eyes with which you see, but the problem with human beings is when they get used to a blessing, their شكر slowly diminishes. So as he walks on the way of gratitude, as he slowly deviates from the way of the شاكرين. Allah will afflict this person to bring him back. This is the purpose behind harm. It is because we deviated, became heedless, took everything for granted, and forgot to thank Allah, that Allah afflicted us.
"مس"
It is just a touch, not a real punishment, in order for us to go back to Allah.
We only appreciate the blessings of Allah when we become sick or see people who become sick. Only then do we remember to thank Allah for the blessing of health. This sickness is a touch of torment to make us give Allah His due thankfulness.
Who knows this fact? Only the Muwahhideen.
They also know that Allah said in the Quran in Surah Ash-Shura [42:27]:
"And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills. Verily! He is in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them)."
"و لو بسط الله رزق لعباده"
If Allah enlarged the provision for His slaves
"لبغوا في الأرض"
They would have transgressed on the earth.
"و لأكن ينزل بقدر ما يشاء"
Allah sends down the perfect amount of provision for each person, which is suitable for him. Allah knows that if He gave them more, they would commit transgression on the land.
Allah knows exactly how much provision will rectify your faith. He will not give you less than what you need for your faith to be rectified, nor will He give you more than what you need will destroy your faith. Because He is مربي; He brings us up slowly in degrees in faith. How will He do something that will destroy your faith after bringing you up? He will not expose you to something that will completely destroy your faith.
"إنه بعباده خبير بصير"
He is AllKnower and AllAware. He sees everything of His servants.
People who do not have knowledge of Allah will think bad about Allah. The first step to Tawheed is to have knowledge about Allah. You will not be a true Monotheist unless you have true knowledge about Allah.
The 70,000 people who enter Paradise without reckoning will enter because they fulfilled and perfected their Tawheed. The Prophet ﷺ said:
" يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ " . قَالُوا مَنْ هُمْ يَا رَسُولَ اللَّهِ قَالَ " هُمُ الَّذِينَ لاَ يَسْتَرْقُونَ وَلاَ يَتَطَيَّرُونَ وَلاَ يَكْتَوُونَ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ "
Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the companions of the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy Prophet) said: They would be those who neither ask for Ruqya, not take omens, nor do they cauterise, but they repose their trust in their Lord. [Muslim]
Do not think that everybody who does the above will enter Paradise without reckoning. What had made these people avoid asking for Ruqya, branding themselves, believing in omens? Because their Tawheed was perfected. When it was perfected their hearts were attached to Allah, to the extent that they never asked people, although it is permissible to ask others to recite Ruqya on themselves. They do not want their hearts to be attached to the people; they only want their hearts to be attached to Allah.
Cauterizing is a very powerful means of healing according to the Arabs. When the monotheists knew that that way of medicine was powerful, they abandoned it, although it is disliked in Islam and not forbidden. They did not want their hearts to be attached to the means.
They do not believe in illusive means either, which is to believe for example, that whenever you wear that certain abaya, your day will be perfect. Or whenever you carry that specific bag, you have problems wherever you go.
The 70,000 completely put their trust in Allah. Because they perfected their faith, they reached the state where their hearts are only attached to Allah.
This is the state we want to reach to, but we have to struggle hard, because our faith is weak and we are always attached to people, blaming people, fighting with people. Leave the people, may Allah guide them, but save your heart. This is the most important thing the believer should take care of it.
We should therefore know Allah by His Names and Attributes, the reality of ourselves, and the reality of the people, in order to perfect our Tawheed.
The Name of Allah العليم
IMPACT: One of the means of attaining Taqwa is knowing the Name of Allah العليم
We want to attain Taqwa, because Allah prepared Paradise for Al-Muttaqeen.
What is Taqwa?
The Prophet ﷺ pointed to his chest three times and said:
"التقوى هاهنا"
"Taqwa is here" [Muslim]
When asked about Taqwa, Talq bin Habib said:
العمل بطاعة الله على نور من الله رجاء ثواب الله
To perform actions of obedience to Allah upon a light from Allah hoping to get the reward from Allah
و ترك المعاص الله على نور من الله مخافة عذاب الله
To leave disobedience to Allah upon a light from Allah out of fear of His punishment
"Upon a light" - على نور من الله
How would you know good from bad and right from wrong unless you have a light from Allah?
Taqwa is not fasting abundantly or remembering Allah much or establishing the night with Tahajjud. Taqwa is to perform what Allah commanded you to do - the obligatory acts - and do it hoping the reward from Allah. And it is to avoid what Allah Prohibited from you, out of fear of Allah.
Since the place of Taqwa is in the heart, we are not supposed to praise people and attribute Taqwa to them. No one knows if that person has Taqwa or not except Allah.
Ibn Al-Qayyim said regarding the statement of Talq bin Habeeb:
و هاذا أحسن ما قال في حد التقوى. فإن كل عمل لابد له من مبدأ و غاية، فلا يكون العمل طاعة و قربة حتى يكون مصدره عن الإيمان فيكون الباعث عليه هو الإيمان المحض، لا العادة و لا الهوى، و لا طلب المحمدة و الجاه و غير ذالك بل لا بد أن يكون مبدؤه محض الإيمان و غايته ثواب الله و ابتغاء مرضاته و هو الإحتساب. و لهاذا كثيرا ما يقرن بين هذين الأصلين في مثل قول النبي صلى الله عليه و سلم: '"من صام رمضان إيمان و احتسابا" و "و من قام ليلة القدر إيمان و إحتسابا" و نظائره.
This is the best of what has been said concerning the definition of Taqwa for indeed every action must have a beginning cause of if (what motivates a person to perform the action) and an objective (he wants to achieve by it). An action can never be considered to be obedience and a cause to draw one closer to Allah until its point of commencement and cause be pure faith, not habit, not desires, not the wish for pride and position, nor other such things. Its objective must be the reward with lies Allah and His pleasure, this being the definition of Ihtisaab. This is why we often find the combined mention of these two foundations such as his ﷺ's sayings, "Whoever fasts the month of Ramadan with a Eeman and Ihtisaab..." and "Whoever stands (in prayer) during Laylat Al-Qadr with Eeman and Ihtisab..." and their companions.
فقوله: "على نور من الله" إشارة إلى الأصل الأول و هو الإيمان الذي هو مصدر العمل و السبب الباعث عليه
His (Talq bin Habib's) statement, "upon a light from Allah" points to the first foundation, and it is Al-Eeman, which is the source of action and the reason for doing them.
So an action will not be an act of obedience of Allah nor a means of bringing a person closer to Allah until its source is faith. The motivating factor behind any action we perform should be our faith.
E.g. Our belief in Allah, that He loves this, He hates this, there is a reward Allah prepared for such and such action, etc.
So the motivation for the action is not done because of:
1) العادة (Custom)
E.g. Everyone wears the Shaila so I will wear it too
2) الهواء (Desire)
E.g. Doing it if you want to do it, leaving it is you want to leave it.
3) طلب المحمدة و الجاه (Seeking Praise and Position)
You do not do it if people praise you and leave it if they do not praise you.
This is the only act that will be considered an act of nearness to Allah.
* "على نور من الله" can also refer to knowledge.
وقوله: "رجاء ثواب الله" إشارة أن الأصل الثاني و هو الإحتساب و هو الغاية التي لأجلها يوقع العمل و لها يقصد به
And his saying, "hoping for the reward of Allah" points to the scene foundation, and it is Ihtisaab. And that is the goal for which one works towards and what is intended by it. [Ar-Risaalah Al-Tabukiyya, pg. 27]
You want Paradise, your Scale to be heavy on the Day of Judgement, to have a light in your grave, etc. when you perform the action, and this is called الإحتساب.
الإحتساب is to perform the good deed hoping for the reward from Allah. You want to have an account (حساب) with Allah.
Allah connected Taqwa to His Name العليم in many verses in the Quran:
-> Surah Aal-Imran [3:115]:
"And whatever good they do, nothing will be rejected of them; for Allah knows well those who are Al-Muttaqun"
-> Surah Al-Maa'idah [5:7]:
"And remember Allah's Favour upon you and His Covenant with which He bound you when you said: "We hear and we obey." And fear Allah. Verily, Allah is All-Knower of the secrets of (your) breasts."
Allah knows what is established in your heart, so have Taqwa of Him.
-> Surah Al-Hujurat [49:1]:
"O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing."
-> Surah Al-Hujurat [49:13]:
"O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware."
The most honoured with Allah amongst the people is the most pious of them. And Allah knows what is in the hearts. He knows who the true Muttaqi is.
If the person knows that Allah encompasses everything with His knowledge and knows what is in his heart, He will be afraid of Allah. He will not say a word which makes Allah angry. He will not take an action which makes Allah angry. He will not have a wrong belief because He knows that Allah is عليم بذات الصدور. This person watches his tongue, limbs, and heart.
Our thoughts are our problem. We think think think think and our minds are disturbed with bad thoughts from the Waswaas of the Shaytan about Allah, the future, people, etc. which makes our life miserable. The place of the Taqwa is the heart, which is why we have to be careful with our hearts. We have to ask Allah for العفية, especially in our hearts. Al-Muttaqi is afraid to conceal in his heart a wrong Aqeedah or bad thought.
-> In Surah Al-Baqarah [2:235]:
".....And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing."
As-Sa'di رحمه الله said in his explanation of a verse in his Tafseer that it guides one to purify his heart and remember Allah's knowledge at all times. The slave then shows shyness to His Lord, from seeing his heart as a place for every lowly thought, and instead occupied his mind with good thoughts and ideas that bring him closer to Allah, such as:
- Contemplating a verse from Quran and thinking of it all the time
- Contemplating a Sunnah act from the narrations of the Prophet ﷺ
- Reflecting on the creation of Allah and His favours
- Contemplating on how to advise people
Etc.
Since knowledge is a common attribute between Allah and His Creation, how do I practice Tawheed AlAsmaa wa Sifat?
Allah's Name العليم implies the attribute of العلم (Knowledge). Allah is attributed with having knowledge and the creation also does have knowledge. How can I single Allah out in this attribute?
Affirmation:
-> We have to affirm Perfect and Comprehensive knowledge to Allah
-> To affirm deficient knowledge to the Creation
Negation:
-> We negate deficiencies from the Knowledge of Allah (Ignorance, Forgetfulness, etc.)
Allah affirmed perfect comprehensive Knowledge to Him in many verses in the Quran, for example:
-> Surah Ta-Ha [20:98]:
"Your Ilah (God) is only Allah, the One (La ilaha illa Huwa) (none has the right to be worshipped but He). He has full knowledge of all things."
Why does He deserve to be worshipped? Because His knowledge is perfect
-> Surah Ghafir [40:7]:
"Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): "Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire!"
-> Surah At-Talaq [65:12]:
"It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge."
All these verses indicate Allah's perfect knowledge. His Knowledge surrounds everything; nothing escapes His knowledge whether minute or great.
-> Surah Al-An'am [6:59]:
"And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record."
"لا يعلمها إلا هو"
No one knows the keys of the unseen except Allah. This is Tawheed.
What are they?
"يعلم ما في البر و البحر" - And He knows whatever there is in the earth and in the sea
"و ما تسقط من ورقة إلا يعلمها" - Not a leaf falls, but He knows it
"و لا حبة في ظلمات الأرض و لا رطب و لا يابس إلا في كتاب ميين" - There is not a grain in the darkness of the earth nor anything fresh or dry, but it is written in a clear record.
As-Sa'di رحمه الله said in explanation of the above verse:
هذه الآية العظيمة من أعظم الآيات تفصيلا لعلمه المحيط، و أنه شامل للغيوب كلها، التي يطلع منها ما شاء من خلقه، و كثير منها طوى علمه من الملائكة المقربين و الأنباء المرسلين فضلا من غيرهم من العالمين و أنه يعلم ما في البراري و القفار من الحيوانات و الأشجار و الرمال و الحصى و التراب و ما في البحار من حيواناتها و معادنها و صيدها و غير ذالك مما تحتويه أرجاؤها و يشتمل عليه مأوها
{و ما تسقط من ورقة} من أشجار البر و البحر و البلدان و القفر و الدنيا و الأخرة إلا يعلمها {و لا حبة في ظلمات الأرض} من حبوب الثمار و الزروع و حبوب البذور التي يبذرها الخلق و بذور النوابت البرية التي ينشئ منها أصناف النبتات
{و لا رطب و لا يابس} هاذا عموم بعد خصوص {إلا في كتاب مبين} و هو اللوح المحفوظ قد حواها و اشتمل عليها، و بعض هذا المذكور يبهر عقول العقلاء و يذهل أفئدة النبلاء فذل هذا على عظمة الرب العظيم وسعته في أوصاف كلها.
و أن الخلق - من أولهم إلى آخرهم - لو اجتمعوا على أن يحيطوا ببعض صفاته لم لكن لهم قدرة و لا وسع في ذالك، فتبارك الرب العظيم الواسع العليم الحميد المجيد الشهيد المحيط.
و جل من إله لا يحصي أحد ثناء عليه، بل هو كما أثناء على نفسه و فوق مايثني عليه عباده، فهذه الآية دلت على علمه المحيط بجميع الأشياء و كتابه المحيط بجميع الحواديث
This verse is counted among the most revered verses of the Noble Quran, describing in detail Allah's in depth and unlimited knowledge of all the unseen. Allah grants to who whomever He wills a part of this knowledge which He has kept secret from His creation, even from His Sacred Angels and His Prophets and Messengers. Whatever lies in the deserts and the wilderness, such as animals, trees, sand particles, pebbles, and dust, is all within the sphere of Allah's unfathomed knowledge, Allah has complete knowledge of the creatures inhabiting the sea, its minerals, and everything else it contains, and He knows all that lies on shore and off shore.
Not a leaf falls, but He knows it; even if a leaf falls from a tree anywhere in the wilderness or in the habitats, in this world or the heavens, Allah has full knowledge of it.
There is not a grain in the darkness of the earth, referring to the fruits and the deeds that people sow in the land, and the seeds of the wild species that give birth to different herbs and plants, or anything fresh and dry, which is a general description after a specific one, but is written in a clear Record. It is written in the Prescribed Tablet (Lawh Al-Mahfuz) which contains a record of all decrees. Some of these decrees amaze and astonish even the most intelligent ones, and is an indication of Allah's Greatness and the vastness of His attributes.
If all creation, from inception to conclusion, attempt to fully comprehend even a single attribute of Allah, they can neither do so nor do they have the strength to do so. Allah is indeed the Greatest of all, the All-Encompassing, the All-Knowing, the Most Praiseworthy, and the Most Revered. He is the Ever-Witnessing and all things are within the sphere of His unlimited knowledge.
Allah is the Exalted, and none can fully praise Him as much as He narrated His own praise. Whatever praise people can offer to Allah, He is High and above that praise. This noble verse is a proof that Allah encompasses all things with His knowledge, and all events are written in His clear Record.
The knowledge of all creation in comparison to Allah's is as Khidr said to Musa, who were both the most knowledgeable people of their time, when a bird dipped its beak once or twice into the sea, "My knowledge and your knowledge, in comparison to Allah's knowledge, is like what this bird has taken out of the sea"
Some of the philosophers and their followers, like Ibn Sina for example, denied the knowledge of Allah about the details or particulars of the matters. That claimed that He knows things entirely in their general form, but not absolutely. Ibn Al-Qayyim رحمه الله said in Madaarij As-Salikeen:
"الحمد لله" (All praise is due to Allah) includes the refutation of the claim of those who say that Allah Knows about the the things generally and not in details. The word الحمد لله indicates Allah's complete praise, for how can the One who deserves all praise not know anything of the world and its details, or the number of stars and planets, or who obeys Him and who does not? It is impossible to give our Ilah and Lord such a defective description, because the worshipped should know the state of His worshippers!
"الرحمن الرحيم"
It is impossible to be merciful with whom He does not know.
"مالك يوم الدين"
This is the affirmation of full sovereignty and kingship to Allah. How does a King not know about His wards or the state of the Kingdom?
He is the One who recompenses the people on the Day of Judgement. How can he judge among His creation while He does not have knowledge?
Denying Allah's Knowledge about the details of His creation is void and contradicts all what is mentioned above. He does the knowledge of Allah, who created everything, not comprehend everything? In Surah Al-Mulk [67:14]:
"Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything)."
The Knowledge of the Creation
a) The creation can never encompass Allah's Knowledge.
-> In Ayat Al-Kursi [2:255]:
"Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great."
"و لا يحيطون بشيء من علمه إلا بما شاء"
We cannot even encompass "بشيء من علمه"
This part of the verse has two meanings:
I) The Creation does not know about Allah's Names, Attributes, and Actions except what He wills to teach them
ii) They cannot encompass anything of Allah's Knowledge of what is in the Heavens and Earth except what He wills to teach them.
We only know what Allah taught us, nothing more than that.
-> In Surah Ta-Ha [20:110]:
"He (Allah) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter), and they will never compass anything of His Knowledge."
We do not know what is going to happen in the world, nor do we know what is going to happen to us in the Hereafter. The creation can never encompass Allah's Knowledge. His Knowledge is so vast.
b) The creation do not know anything except what Allah teaches them
Every Religious Knowledge, worldly knowledge, decreed knowledge is attributed to Allah. He is العليم, and He teaches His Angels, Prophets, Creation.
-> In Surah Al-Baqarah [2:31]:
"And He taught Adam all the names (of everything) , then He showed them to the angels and said, "Tell Me the names of these if you are truthful."
The Angels then said as mentioned in Verse 32:
"They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise."
-> And in Surah Al-Baqarah [2:282]:
"O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allah; and Allah teaches you. And Allah is the All-Knower of each and everything."
"وتقوا الله و يعلمكم الله"
Some Scholars said that if you have Taqwa of Allah, Allah will teach you. The more you show Taqwa of Allah, the more Allah will teach you.
-> In Surah An-Nisa [4:113]:
"Had not the Grace of Allah and His Mercy been upon you (O Muhammad), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book (The Quran), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad)."
"و علم ما لم تكن تعلم"
Allah addresses the Prophet ﷺ that Allah taught Him that which He did not know. The Prophet ﷺ was illiterate and Allah taught Him, and no one else.
-> In Surah Yusuf [12:101]:
"My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous."
Yusuf عليه السلام said:
"و علمتني من تأويل الأحاديث"
-> In Surah Yusuf [12:37]:
"He said: "No food will come to you (in wakefulness or in dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that believe not in Allah and are disbelievers in the Hereafter (i.e. the Kan'aniun of Egypt who were polytheists and used to worship sun and other false deities)."
When the two companions asked Yusuf عليه السلام to interpret their dreams, he said: "ذالكما مما علمني ربي"
I.e. What I interpret of dreams is what Allah taught me.
So far, in order to affirm Tawheed Al-Asmaa wa Sifat to Allah we have to:
-> Affirm Perfect Knowledge to Allah
-> Affirm deficient knowledge to ourselves
-> Admit that out knowledge in comparison to Allah is notihng
-> Admit that Allah is the One who taught us, the Angels, the creation, etc.
-> In Surah Ar-Rahman [55:1-2]:
"The Most Beneficent (Allah)!"
"Has taught (you mankind) the Quran (by His Mercy)."
-> In Surah Al-Alaq [96:4-7]:
"Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)]."
"Has taught man that which he knew not."
"Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.)."
"Because he considers himself self-sufficient."
Allah is the One who taught us.
And yet after Allah taught us, man shows arrogance.
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