Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

while Aisha was in the chamber, yet some of the woman’s words were inaudible to her. Allah Most High says in His Book: ﴾Allah has indeed heard the words of the woman who argued with you concerning her husband﴿ [al-Mujādilah: 1]. Hence Aisha said, “Praise be to Allah, Whose hearing encompasses all voices.” (1) Indeed, the woman who argued was complaining to the Prophet—may Allah’s blessings and peace be upon him and his family—yet some of her words were inaudible to me.

Thus, ﴾Glorify﴿ means: declare Allah free of every defect and deficiency. Regarding His words, ﴾the name of your Lord, the Most High﴿, some commentators have said that ﴾the name of your Lord﴿ means your Lord Himself, since glorification is not directed to the name, but to Allah Himself. The correct meaning, however, is: glorify your Lord while mentioning His name. In other words, do not glorify Him only in your heart; rather, glorify Him with both your heart and your tongue by mentioning His exalted name. This meaning is supported by Allah Most High’s words: ﴾So glorify the name of your Lord, the Magnificent﴿ [al-Wāqiʿah: 96]. That is, glorify Him in conjunction with mentioning His name. This is because Allah Most High may be glorified in the heart through belief, with the tongue, or with both together. What is intended is that He be glorified with both: in one’s heart and through words uttered by one’s tongue.

As for ﴾your Lord﴿, “Lord” means the Creator, the Sovereign, and the Governor of all affairs. Allah Most High is the Creator, the Sovereign, and the Governor of all affairs, and the polytheists acknowledge this: ﴾If you ask them who created the heavens and the earth, they will certainly say, “Allah”﴿ [Luqmān: 25]. ﴾If you ask them who created them, they will certainly say, “Allah”﴿ [al-Zukhruf: 87]. Allah, Glorified and Exalted, also informs us that when they are asked, ﴾Who controls hearing and sight? Who brings forth the living from the dead and the dead from the living? And who governs all affairs? They will say, “Allah”﴿ [Yūnus: 31].

They therefore acknowledge that all sovereignty, governance, and creation belong to Allah, yet they worship others alongside Him. This stems from ignorance. How can you acknowledge that Allah alone is the Creator, the Sovereign, and the Governor of affairs

(1) Al-Bukhārī cited it without a complete chain of transmission in *Kitāb al-Tawhīd* (The Book of Divine Oneness), chapter 9, “And Allah is Ever All-Hearing, All-Seeing.” Imam Ahmad transmitted it with a complete chain in *al-Musnad* (6/46).
وسلم وعائشة في الحجرة يخفى عليها بعض حديثها، والله تعالى يقول في كتابه: ﴿قد سمع الله قول التي تجادلك في زوجها﴾ [المجادلة: ١] . ولهذا قالت عائشة: (الحمد لله الذي وسع سمعه الأصوات) (١) ، إن المرأة المجادلة لتشتكي إلى النبي صلى الله عليه وعلى آله وسلم وإنه ليخفى علي بعض حديثها. إذن معنى ﴿سبح﴾ نزه الله عن كل عيب ونقص. وقوله: ﴿اسم ربك الأعلى﴾ قال بعض المفسرين: إن قوله ﴿اسم ربك﴾ يعني مسمى ربك؛ لأن التسبيح ليس للاسم بل لله نفسه، ولكن الصحيح أن معناها: سبح ربك ذاكراً اسمه، يعني لا تسبحه بالقلب فقط بل سبحه بالقلب واللسان، وذلك بذكر اسمه تعالى، ويدل لهذا المعنى قوله تعالى: ﴿فسبح باسم ربك العظيم﴾ [الواقعة: ٩٦] . يعني سبح تسبيحاً مقروناً باسم، وذلك لأن تسبيح الله تعالى قد يكون بالقلب، بالعقيدة، وقد يكون باللسان، وقد يكون بهما جميعاً، والمقصود أن يسبح بهما جميعاً بقلبه لافظاً بلسانه. وقوله ﴿ربك﴾ الرب معناه الخالق المالك المدبر لجميع الأمور، فالله تعالى هو الخالق، وهو المالك، وهو المدبر لجميع الأمور، والمشركون يقرون بذلك ﴿ولئن سألتهم من خلق السماوات والأرض ليقولن الله﴾ [لقمان: ٢٥] . ﴿ولئن سألتهم من خلقهم ليقولن الله﴾ [الزخرف: ٨٧] . وأخبر الله ﷾ أنهم إذا سئلوا ﴿أمن يملك السمع والأبصار ومن يخرج الحي من الميت ويخرج الميت من الحي ومن يدبر الأمر فسيقولون الله﴾ [يونس: ٣١] . فهم يقرون بأن الله له الملك، وله التدبير، وله الخلق، لكن يعبدون معه غيره، وهذا من الجهل، كيف تقر بأن الله وحده هو الخالق، المالك، المدبر للأمور
(١) أخرجه البخاري معلقاً، كتاب التوحيد باب) وَكَانَ اللَّهُ سَمِيعاً بَصِيراً) (٩) . ووصله الإمام أحمد في المسند (٦/٤٦) .

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