Part 9

And Allaah is All-Hearer, All-Knower." (2:156) And this is the meaning of Laa ilaaha illallaah and in the hadith: "The head of the matter is Islaam, its pillar is Prayer and the top of its hump is Jihaad in the way of Allaah" [Related by at-Tirmidthee (7/281) and Ibn Maajah (2/1314). It was authenticated by Shaykh al-Albaanee in sahih Sunan at-Tirmidthee (no. 2110)]. Allaah knows best and may Allaah send his blessings on Muhammad and his family and companions. In the name [1] of Allaah, [2] ________________________________________________________ The author, may Allaah have mercy upon him, begins his book with Basmalah (In the name of Allaah, the Most Merciful, the Bestower of Mercy) following the example set by the Book of Allaah, the Mighty and Majestic, which begins with it, and also in accordance with the hadith “Every important matter which is not begun with Basmalah is deprived of good.” (This hadith is declared da’eef jiddan (very weak) by Shaykh al Albaanee in his Irwaa ul Ghaleel #1). It is also in accordance with the way of the Messenger since he used to begin his letters with it. This sentence has an unspoken part, essential to the completion of the meaning, and its full meaning is “In the name of Allaah I write.” The unspoken word is taken to be a verb (i.e. ‘I Write, in this case) since verbs are necessary for actions, and we understand that it is to come after ‘In the name of Allaah’ and not before it due to two points: (i) To seek blessing by beginning with the name of Allaah, the one free of all imperfections and the Most High, and (ii) That this is a way of expressing the fact that this is the only cause for writing. So by taking this sentence to be what is meant we find that it makes full sense, as opposed to the case, for example, if we were about to read a book and just said “in the name of Allaah I begin” since what you are starting would be clear. But “In the name of Allaah I begin to read” leaves no room for doubt, so what we have understood the unspoken words to be makes full and complete sense. Allaah is the title of the sole Lord who created and fashioned everything, He the Majestic and Most High. This is the name of His which all of His other names follow on from. As occurs in His Saying “Alif Laam Raa. This is a Book which we sent down to you in order that you might lead mankind out of darkness into light by the permission of their Lord, to the Path of the All Mighty, the one worthy of all Praise: Allaah, to whom belongs everything that is in the heavens and the earth.” [surah Ibraaheem: 1-2] The Most Merciful (3), the Bestower of Mercy (4), ________________________________________________________ Ar Rahmaan (The Most Merciful) is one of the names which are particular to Allaah, the Mighty and Majestic, and cannot be applied to other than Him. Ar Rahmaan means the one who has as His attribute very great and extensive Mercy. Ar Raheem (The Bestower of Mercy) is a name which is applied to Allaah, the Mighty and Majestic, and the term may be restrictedly applied to others also. Its meaning is the one who is merciful to others. Ar Rahmaan is the one who possesses very great and extensive mercy, and ar Raheem is the one who has mercy upon whomever He wishes from His servants. As Allaah, the Most High says “He justly punished whomever he wills (disobedient) and shows mercy to whomever He wills, and to Him you will be returned.” [surah al ‘Ankaboot: 21] Know (5), may Allaah have mercy upon you (6), ________________________________________________________ Knowledge (‘Ilm) is to comprehend the reality of something as it truly is, with certainty. The levels of comprehension are six: (i) Knowledge (al ‘Ilm) – which is to comprehend the reality of something as it truly is, with certainty. (ii) Slight ignorance (al Jahlul Baseet) – which is absence of full comprehension (iii) Aggravated/compounded ignorance (al Jahlul Murakkab) - which is to comprehend something in a way contrary to its true reality. (iv) Delusion (al Wahm) – which is to think that one comprehends something despite the presence of that which should cause you to realize that you are incorrect. (v) Doubt (ash Shakk) – which is to think that you comprehend something, yet you are aware of something contrary to it which you think has the same possibility of being the truth. (vi) Preponderant belief (Dhann) - which is comprehension of something, despite the presence of something which is contrary to it, but which is less likely to be true. Knowledge (‘Ilm) is of two categories: inevitable (durooree) and speculative (nadharee). Inevitable knowledge is that which is known in enviably without any need to investigate or prove with the evidence, for example the fact that fire is hot. Whereas speculative knowledge is that which requires investigation and proof, for example the knowledge that it is obligatory to have intention (niyyah) when making ablution (wudoo). “Rahimakallaah” May Allaah shower his Mercy upon you such as will enable you to reach what you seek for, and escape what you fear.