This excerpt is taken from Sheikh Abdullah Nasir Rahmani's Explanation of Kitab al-Tawheed from Sahih Bukhari.
بسم الله الرحمن الرحيم
کتاب: is a verbal noun (masdar) of hearing. كَتَبَ، يَكْتُبُ، كَتْبًا، وَكِتَابًا، وَكِتَابَةً
كَتْبًا: is a verbal noun of analogy (qiyasi). According to the rule, it is on the pattern of __ARABIC_4.
ARABIC_5__ is not qiyasi. Rather, it is dependent on hearing from Arabic.
کتب: In it, the meaning is to gather (i.e., to collect something).
کتاب: It is called a book because it contains many letters, words, and subjects collected together.
التوحید: This is a verbal noun from the form (bab) of taf‘il. وَحَّدَ، يُوَحِّدُ، تَوْحِيدًا: So to believe in Allah Almighty as One and Alone.
This understanding is the foundation of religion.
If you want to comprehend perfect Tawheed, then believe Allah Almighty as One in these three things:
His being the Lord. In Lordship, He is Alone and has no partner.
Lordship has three meanings:
[1] Creation:
To bring into existence
This meaning is to firmly establish in the heart with affirmation and negation that Allah, the Lord of Glory, is the Creator of everything and there is no creator besides Him.
[2] Ownership:
Allah, the Lord of Glory, is the Owner of everything, and whatever He has given, you (humans) are trustees over it.
So Allah, the Lord of Glory, is the Creator of this universe; there is no owner besides Him.
[3] Management:
(Meaning) Allah Almighty alone is the Manager and Controller of this universe, the One who manages the affairs of His creation.
(اَلَا لَہُ الۡخَلۡقُ وَ الۡاَمۡرُ) Listen! Creating and commanding is His work alone.
Reference: (Al-A'raf:54)
To believe in Allah, the Lord of Glory, as One.
In the Kalima of Tawheed, (لا اله الا الله) is the affirmation and acknowledgment of the Oneness of Divinity.
The central theme of Sahih al-Bukhari's Book of Tawheed is the Oneness of Names and Attributes.
Ibn Battal: The commentator of Sahih al-Bukhari, he established this chapter in this way. (كتاب رد الجهمية وغيرهم:)
Reference: Fath al-Bari:344/13
جہمیہ: (Founder: Jahm ibn Safwan) He was a denier of the Names and Attributes of Allah, the Lord of Glory.
There are three other sects in __ARABIC_14.
ARABIC_15__
These four sects are the origin of innovations and superstitions.
(وَ لِلّٰہِ الۡاَسۡمَآءُ الۡحُسۡنٰی فَادۡعُوۡہُ بِہَا)
Reference: Al-A'raf:180
الۡاَسۡمَآءُ: is the plural of the word "Name."
الۡاَسۡمَآءُ الۡحُسۡنٰی: is an adjective.
الۡحُسۡنٰی: is the feminine form of (__ARABIC_20).
ARABIC_21__ is the form of the comparative adjective (meaning) which is most perfect and complete in beauty. Without any kind of deficiency.
(وَ ذَرُوا الَّذِیۡنَ یُلۡحِدُوۡنَ فِیۡۤ اَسۡمَآئِہٖ) And leave those who deviate from the right path concerning His names.
Reference: Al-A'raf:180
If God is considered synonymous with Allah, then misguidance will increase.
The Jahmiyyah have rejected the oneness of Allah. They believe in the essence of Allah, but deny His names and attributes; and the Jahmiyyah were misguided by taking a wrong inference from a verse of the Quran.
(لَیۡسَ کَمِثۡلِہٖ شَیۡءٌ ۚ وَ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ)
Reference: Ash-Shura:11
This verse contains two sentences, and both sentences are mutually dependent:
لَیۡسَ کَمِثۡلِہٖ شَیۡءٌ: This is a negation, meaning that Allah is free from any likeness. This negation does not mean that in negating, one should fall into the category of negation (ta'til).
Then there are two attributes: which are affirmations that Allah السَّمِیۡعُ الۡبَصِیۡرُ is.
If, out of fear of likening, the Jahmiyyah say to deny His names, then the names are proven in this verse. That Allah السَّمِیۡعُ الۡبَصِیۡرُ is. Therefore, both sentences of this verse should be accepted as mutually dependent.
لَیۡسَ کَمِثۡلِہٖ شَیۡءٌ: ای تنزیہ بلاتعطیل، وَ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ: اثبات بلاتشبیہ۔
It is proven from __ARABIC_28, and affirmation is proven from ARABIC_29, and the negation of likening that is apparent to us is from ARABIC_30__. These two sentences are interconnected and mutually dependent.
The knowledge of Allah is our strength.
Denial of attributes is denial of the essence.
The names and attributes of Allah are for gaining knowledge of Allah.
Our faith should be that the names of Allah Almighty are true. And all names come with attributes.
Every attribute of Allah has meaning; it is not devoid of meaning.
مشبّه: The names and attributes are accepted, but with comparison to creatures.
So the correct belief is that the names and attributes of Allah Almighty are affirmed, but without any comparison to creatures.
