Tafsir Asma Allah al-Husna li-al-Sadi - Abd al-Rahman al-Sadi’ - (180)

Tafsir Asma Allah al-Husna li-al-SadiAbd al-Rahman al-Sadi’

the sun, just as the sun eclipses the light of the stars. Is not the One who clothed them in that beauty and bestowed such loveliness and perfection upon them more worthy than they of beauty that has no equal?

This is a clear rational proof, based on accepted premises, concerning this momentous matter and His other attributes. Allah Most High says:

“To Allah belongs the highest description.” 1

Whatever perfection exists in created beings that entails no deficiency, its Giver—Allah—is more worthy of it than its recipients, beyond all comparison, just as their beings cannot be compared to His Being, nor their attributes to His attributes. The One who granted them hearing, sight, life, knowledge, power, and beauty is more worthy of these than they are.

How could anyone express His beauty, when the one who knew Him best among all creation said: “I cannot praise You enough; You are as You have praised Yourself.”2

He ﷺ also said: “His veil is light. Were He to remove it, the splendour of His Face would burn everything in His creation that His sight reaches.” 3

Glory be to Allah! Exalted and supremely far above what the wrongdoers who deny His perfection say of Him! It is sufficient disgrace and loss for them that they have been deprived of knowing Him and rejoicing in love for Him.

The author4 brought together these two names (the Majestic and the Beautiful), because worshipping Allah fully requires worshipping Him in accordance with both these noble names. Worshipping Him as the Majestic entails magnifying Him, fearing Him, standing in awe of Him, and revering Him.

Worshipping Him by His name the Beautiful entails loving Him, devoting oneself to Him in worship, and the servant offering Him pure

(1) Al-Nahl 16:60. (2) Recorded by Muslim (1:352), Book of Prayer, chapter on what is said while bowing and prostrating, from the hadith of ‘Ā’isha, may Allah Most High be pleased with her. (3) Recorded by Muslim (1:161), Book of Prayer, chapter on his saying, peace be upon him, “Allah does not sleep,” and his saying, “His veil is light. Were He to remove it, the splendour of His Face would burn everything in His creation that His sight reaches.” (4) “The author” refers to Ibn al-Qayyim, may Allah Most High have mercy on him, in his poem al-Nūniyya.

الشمس كما تطمس الشمس ضوء النجوم، أليس الذي كساهم ذلك الجمال ومنَّ عليهم بذلك الحسن والكمال أحق منهم بالجمال الذي ليس كمثله شيء. فهذا دليل عقلي واضح مسلم المقدمات على هذه المسألة العظيمة وعلى غيرها من صفاته، قال تعالى: ﴿وَلِلَّهِ الْمَثَلُ الأَعْلَى﴾ ١. فكل ما وجد في المخلوقات من كمال لا يستلزم نقصاً، فإن معطيه - وهو الله - أحق به من المعطي بما لا نسبة بينه وبينهم كما لا نسبة لذواتهم إلى ذاته، وصفاتهم إلى صفاته، فالذي أعطاهم السمع، والبصر، والحياة، والعلم، والقدرة، والجمال، أحق منهم بذلك. وكيف يعبر أحد عن جماله وقد قال أعلم الخلق به: "لا أحصى ثناء عليك أنت كما أثنيت على نفسك"٢. وقال ﷺ: "حجابه النور لو كشفه لأحرقت سبحات وجهه ما أنتهى إليه بصره من خلقه" ٣. فسبحان الله، وتقدّس عما يقوله الظالمون النافون لكماله علواً كبيراً، وحسبهم مقتاً وخساراً أنهم حرموا من الوصول إلى معرفته والإبتهاج بمحبته. وجمع المؤلف٤ بين (الجليل والجميل) لأن تمام التعبد لله هو التعبد بهذين الاسمين الكريمين فالتعبد بالجليل يقتضي تعظيمه، وخوفه، وهيبته، وإجلاله. والتعبد باسمه الجميل يقتضي محبته، والتأله له، وأن يبذل العبد له خالص

١ النحل (٦٠). ٢ أخرجه مسلم (١/ ٣٥٢) كتاب الصلاة باب ما يقال في الركوع والسجود من حديث عائشة رضي الله تعالى عنها. ٣ أخرجه مسلم (١/ ١٦١) كتاب الصلاة باب في قوله ﵇: "إن الله لاينام" وفي قوله: "حجابه النور لو كشفه لأحرقت سبحات وجهه ماانتهى إليه بصره من خلقه". ٤ أي ابن القيم رحمه الله تعالى في قصيدته النونية.