The Three Categories of Tawheed according to the Qur’an: Imam al-Shinqitee

In the year 1378 AH (1958 or 1959 CE), the King of Morocco Muhammad the Fifth visited the city of al-Madinah in Saudi Arabia. While he was there, he requested that Sheikh Muhammad al-Ameen al-Shinqitee give a lecture on the subject of the completeness of the Islamic religion. Sheikh Muhammad al-Ameen accepted this request and gave this lecture in al-Masjid al-Nabawi where he was a teacher. He discussed ten issues of great importance, and after a brief introduction and listing the ten topics, he proceeded to the first issue which is presented below:

أما الأول : وهي التوحيد ، فقد عُلم باستقراء القرآن أنه منقسم إلى ثلاثة أقسام :ـ

As for the first topic, it is al-Tawheed. And it is known from examining the Qur’an that al-Tawheed is divided into three categories.

الأول : توحيده جل وعلا في الربوبية . وهذا النوع من التوحيد جُبلت عليه فطر العقلاء ، قال تعالى < وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّـهُ > الأية [الزخرف 87] ، وقال تعالى : < قُلْ مَن يَرْ‌زُقُكُم مِّنَ السَّمَاءِ وَالْأَرْ‌ضِ > إلى قوله < فَقُلْ أَفَلَا تَتَّقُونَ > [يونس 31] والآيات بنحو ذلك كثيرة جدا ، وإنكار فرعون لهذا النوع في قوله : <  قَالَ فِرْ‌عَوْنُ وَمَا رَ‌بُّ الْعَالَمِينَ > [الشعراء 23] ، مكابرة وتجاهل بدليل قوله تعالى : < قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَـٰؤُلَاءِ إِلَّا رَ‌بُّ السَّمَاوَاتِ وَالْأَرْ‌ضِ بَصَائِرَ‌ > الآية [الإسراء 102] ، وقوله تعالى : < وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا > الآية [النمل 14] . ـ

The first category is singling Allah out in terms of lordship. And this type of tawheed is that which the natural dispositions of those with functioning intellects innately incline towards . Allah said:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّـهُ

And if you asked them who created them, they would surely say, “Allah.” [43:87]

And His statement:

قُلْ مَن يَرْ‌زُقُكُم مِّنَ السَّمَاءِ وَالْأَرْ‌ضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ‌ وَمَن يُخْرِ‌جُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِ‌جُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ‌ الْأَمْرَ‌ ۚ فَسَيَقُولُونَ اللَّـهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ

Say, “Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?” They will say, “Allah,” so say, “Then will you not have taqwa of Him?” [10:31]

And the ayaat of this sort are very abundant. And Fir’awn’s denial of this category in his statement: Continue reading

Allah legislated the religion for His remembrance: Imam al-Sa’di

In his short compilation of miscellaneous tafsir benefits, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di brought the following point regarding remembrance (dhikr) of Allah:

شرع الله الدين والعبادات والأوامر والنواهي لإقامة ذكره ، ولهذا يذكر أن العبادات ناشئة عن ذكره ، كما قال تعالى : [ قَدْ أَفْلَحَ مَن تَزَكَّىٰ * وَذَكَرَ‌ اسْمَ رَ‌بِّهِ فَصَلَّىٰ ] فجعل الصلاة ناشئة عن الذكر ومسبَبَّة عنه ، كما جعل الصلاة لإقامة ذكره ، فقال : [وَأَقِمِ الصَّلَاةَ لِذِكْرِ‌ي] ، وقال في ترك الذنوب والاستغفار منها : [وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ] فجعل الاستغفار ناشئا عن الذكر ، فدل ذلك على أن الذكر لله هو الأصل الجامع الذي يتصف به المؤمن الكامل ، فيصير الذكر صفة لقلبه ، فيفعل لذلك المأمورات ويترك المنهيات ، ناشئا عن تعظيم الله تعالى وذكره ، وهو دليل على ذلك وهو أعظم المقصودات في العبادات . ـ

Allah legislated the religion, the acts of worship, the commands and the prohibitions for the purpose of the establishment of His remembrance (dhikr), and it is for this reason that He mentioned that the acts of worship arise out of His remembrance, for example as He said:

قَدْ أَفْلَحَ مَن تَزَكَّىٰ * وَذَكَرَ‌ اسْمَ رَ‌بِّهِ فَصَلَّىٰ

He has certainly succeeded who purifies himself * And who remembers the name of his Lord and prays [87:14-15]

So He made the prayer to emanate from remembrance and to be a force that brings that about, just as He made the prayer for the purpose of establishing His remembrance, for He said:

وَأَقِمِ الصَّلَاةَ لِذِكْرِ‌ي

and establish prayer for My remembrance [20:14]

And in regards to abandoning sins and seeking forgiveness for them, He said: Continue reading

Prophets with multiple names and the meaning of “Israa’eel”: Tafsir al-Qurtubi

Imam al-Qurtubi wrote the following under his tafsir of surah al-Baqarah (2:40):

وإسرائيل هو يعقوب بن إسحاق بن إبراهيم عليهم السلام قال أبو الفرج الجوزي ، وليس في الأنبياء من له اسمان غيره إلا نبينا محمد صلى الله عليه وسلم فإن له أسماء كثيرة ذكره في كتاب ” فهوم الآثار ” له . ـ

“Israa’eel” is Ya’qub ibn Ishaaq ibn Ibrahim (‘alaihim al-salaam), as Abu’l-Faraj al-Jawzi said. [And he also said:] “And other than him, there are no prophets which have two names other than our prophet, Muhammad (ﷺ)”, for indeed he had many names which he mentioned in the book “Fuhoom al-Aathaar“.

قلت : وقد قيل في المسيح إنه اسم علم لعيسى عليه السلام غير مشتق وقد سماه الله روحا وكلمة ، وكانوا يسمونه أبيل الأبيلين ذكره الجوهري في الصحاح . ـ

I [Imam al-Qurtubi] say: It has been said that al-Maseeh (the Messiah) is a proper name for ‘Eesaa (Jesus) (‘alaihi al-salaam) which is not derived. And Allah has named him as “Rooh” and “Kalimah“. And al-Jawhari mentioned in “al-Sihhaah” that Abeel (Abel) was named “Abeeleen”.

وذكر البيهقي في ” دلائل النبوة ” عن الخليل بن أحمد : خمسة من الأنبياء ذوو اسمين محمد وأحمد نبينا صلى الله عليه وسلم وعيسى والمسيح وإسرائيل ويعقوب ويونس وذو النون وإلياس وذو الكفل صلى الله عليهم وسلم . ـ

And al-Bayhaqi mention in “Dalaa’il al-Nubuwwah” on the authority of al-Khaleel ibn Ahmad, “Out of the Prophets, there are five who possess two names: Muhammad and Ahmad – our prophet (ﷺ); ‘Eesaa and al-Maseeh; Israa’eel and Ya’qub; Yunus and Dhu’l-Noon; and Ilyaas and Dhu’l-Kifl.” Continue reading

“No vision can grasp Him, but His Grasp is over all vision”: Tafsir al-Sa’di

Allah mentions in surah al-An’aam:

لَّا تُدْرِ‌كُهُ الْأَبْصَارُ‌ وَهُوَ يُدْرِ‌كُ الْأَبْصَارَ‌ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ‌

No vision can grasp Him, but His Grasp is over all vision. And He is the Subtle, the Intimately-Acquainted. [6:103]

Commenting on this in his book of tafsir, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di clarified:

 ـ { لَا تُدْرِكُهُ الْأَبْصَارُ } لعظمته، وجلاله وكماله، أي: لا تحيط به الأبصار، وإن كانت تراه، وتفرح بالنظر إلى وجهه الكريم، فنفي الإدراك لا ينفي الرؤية، بل يثبتها بالمفهوم. فإنه إذا نفى الإدراك، الذي هو أخص أوصاف الرؤية، دل على أن الرؤية ثابتة . ـ

No vision can grasp Him” due to His Grandeur and Perfection – meaning, He is not encompassed by any vision, and if you were to see Him you would rejoice at looking at His Noble Face. So the negation of encompassment does not negate seeing; rather it affirms it by implication. For indeed if encompassment is negated – which is a more specific type of seeing – then this proves that seeing is affirmed.

فإنه لو أراد نفي الرؤية، لقال “لا تراه الأبصار” ونحو ذلك، فعلم أنه ليس في الآية حجة لمذهب المعطلة، الذين ينفون رؤية ربهم في الآخرة، بل فيها ما يدل على نقيض قولهم . ـ

For if He had wanted to negate seeing, He would have said, “no vision can see Him” or the likes of that. So it is known that this ayah does not contain a proof text in support of the school of negating Allah’s attributes – those who negate seeing their Lord in the Hereafter. Rather, in this ayah there is that which proves the opposite of their position. Continue reading

A Clarification on Warnings in the Qur’an: Imam al-Shinqitee

Imam Muhammad al-Ameen al-Shinqitee mentioned the following point in his book specifically authored to address any supposed contradictions or difficult passages of the Qur’an:

قوله تعالى : [ إِنَّمَا تُنذِرُ‌ مَنِ اتَّبَعَ الذِّكْرَ‌ وَخَشِيَ الرَّ‌حْمَـٰنَ ] الآية {يس 11} . ـ

Allah’s statement:

إِنَّمَا تُنذِرُ‌ مَنِ اتَّبَعَ الذِّكْرَ‌ وَخَشِيَ الرَّ‌حْمَـٰنَ بِالْغَيْبِ ۖ فَبَشِّرْ‌هُ بِمَغْفِرَ‌ةٍ وَأَجْرٍ‌ كَرِ‌يمٍ

You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward. [36:11]

ظاهرها خصوص الإنذار بالمنتفعون به . ـ ونظيرها قوله تعالى : [ إِنَّمَا أَنتَ مُنذِرُ‌ مَن يَخْشَاهَا ] {النازعات 45} . ـ

What it outwardly apparent is that this is a specific warning to those who would benefit from it. And its parallel is Allah’s statement:

إِنَّمَا أَنتَ مُنذِرُ‌ مَن يَخْشَاهَا

You are only a warner for those who fear it (i.e. the arrival of the Hour) [79:45]

وقد جاءت آيات أخر تدل على عموم الإنذار ، كقوله : [ وَتُنذِرَ‌ بِهِ قَوْمًا لُّدًّا ] {مريم 97} ، وقوله : [ لِيَكُونَ لِلْعَالَمِينَ نَذِيرً‌ا ] {الفرقان 1} وقوله : [ فَأَنذَرْ‌تُكُمْ نَارً‌ا تَلَظَّىٰ ] {الليل 14} . ـ

But other ayaat have already come which demonstrate the generality of the warning, such as His statement: Continue reading

“And whoever becomes dim-sighted to the remembrance of al-Rahman…”: Tafsir al-Sa’di

Allah says in surah al-Zukhruf:

وَمَن يَعْشُ عَن ذِكْرِ‌ الرَّ‌حْمَـٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِ‌ينٌ * وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ * حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِ‌قَيْنِ فَبِئْسَ الْقَرِ‌ينُ * وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِ‌كُونَ

And whoever becomes dim-sighted to the remembrance of the Most Merciful – We appoint for him a devil, and he is to him a companion. * And indeed, the devils avert them from the way [of guidance] while they think that they are [rightly] guided * Until, when he comes to Us [at Judgement], he says [to his companion], “Oh, I wish there was between me and you the distance between the east and west – how wretched a companion!” * And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment. [43:36-39]

Commenting on this in his book of tafsir, Imam ‘Abd al-Rahman al-Sa’di wrote:

يخبر تعالى عن عقوبته البليغة، لمن أعرض عن ذكره، فقال‏:‏ ‏{‏وَمَنْ يَعْشُ‏}‏ أي‏:‏ يعرض ويصد ‏{‏عَنْ ذِكْرِ الرَّحْمَنِ‏}‏ الذي هو القرآن العظيم، الذي هو أعظم رحمة رحم بها الرحمن عباده، فمن قبلها، فقد قبل خير المواهب، وفاز بأعظم المطالب والرغائب، ومن أعرض عنها وردها، فقد خاب وخسر خسارة لا يسعد بعدها أبدا، وقيَّض له الرحمن شيطانا مريدا، يقارنه ويصاحبه، ويعده ويمنيه، ويؤزه إلى المعاصي أزا، ـ

Allah informs us about His intense punishment for whomever turns away from His remembrance, so He said, “And whoever becomes dim-sighted” – meaning, he turns himself away and [also] averts others – “to the remembrance of the Most Merciful” which is the Magnificent Qur’an, which is the greatest mercy by which the Most Merciful has shown mercy to His slaves. So whoever accepts it, then he has accepted the best of gifts and has succeeded in the greatest of achievements and aspirations. But whoever turns away from it and rejects it, then he has been saddened and experienced a great loss after which there is no happiness for him ever, and the Most Merciful has appointed a rebellious shaytaan for him; He has joined it to him and made it as a companion for him, and it shows enmity towards him and afflicts him, and it forcefully incites him towards acts of disobedience.

‏ـ {‏وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ‏}‏ أي‏:‏ الصراط المستقيم، والدين القويم‏.‏ ‏{‏وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ‏}‏ بسبب تزيين الشيطان للباطل وتحسينه له، وإعراضهم عن الحق، فاجتمع هذا وهذا‏.‏ ـ

And indeed, the devils avert them from the way” – meaning, the straight path and the upright religion – “while they think that they are [rightly] guided” due to the shaytaan‘s adornment and beautification of falsehood for him, and their shunning of the truth, so it combines both this and that.

فإن قيل‏:‏ فهل لهذا من عذر، من حيث إنه ظن أنه مهتد، وليس كذلك‏؟‏ ـ

So if it is said, “Then is this an excuse for that, since he indeed thinks that he is rightly guided – isn’t that the case?” Continue reading

“Those messengers, We have given precedence to some over others”: Tafsir al-Shinqitee

In the latter part of surah al-Baqarah, Allah informs us:

تِلْكَ الرُّ‌سُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ اللَّـهُ ۖ وَرَ‌فَعَ بَعْضَهُمْ دَرَ‌جَاتٍ

Those Messengers! We have given precedence to some over others. Among them were those to whom Allah spoke, and He raised some of them in degree [2:253]

Commenting on this ayah and its contents in his book of tafsir, Sheikh Muhammad al-Ameen al-Shinqitee first covered the issues of those to whom Allah spoke and then those whom He raised in degree, before proceeding to discuss the issue of some messenger being favored by Allah over others:

تنبيه . في هذه الآية الكريمة ، أعني قوله تعالى : تلك الرسل فضلنا بعضهم على بعض الآية ، إشكال قوي معروف . ووجهه : أنه ثبت في حديث أبي هريرة المتفق عليه أنه – صلى الله عليه وسلم – قال : ” لا تخيروني على موسى ; فإن الناس يصعقون يوم القيامة فأكون أول من يفيق ، فإذا موسى باطش بجانب العرش ، فلا أدري أفاق قبلي أم كان ممن استثنى الله ” ، وثبت أيضا في حديث أبي سعيد المتفق عليه : ” لا تخيروا بين الأنبياء ; فإن الناس يصعقون يوم القيامة ” الحديث ، وفي رواية : ” لا تفضلوا بين أنبياء الله ” ، وفي رواية : ” لا تخيروني من بين الأنبياء ” . ـ

An issue: In this noble ayah, i.e. Allah’s statement:

تِلْكَ الرُّ‌سُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم

Those Messengers! We have given precedence to some over others… [2:253]

until the end of the ayah. This is a difficult and well-known issues, which is that it is confirmed in the authentic hadeeth of Abu Hurayrah that the Prophet (ﷺ) said:

Don’t assign me superiority over Moosaa, for the people will fall unconscious on the Day of Resurrection and I will be the first to gain consciousness, and behold! Moosaa will be there holding the side of Allah’s Throne. I will not know whether Moosaa has been among those people who have become unconscious and then has regained consciousness before me, or has been among those exempted by Allah from falling unconscious.

And it is also confirmed in the authentic hadeeth of Abu Sa’eed, “Do not give one prophet superiority over another, for on the Day of Resurrection all the people will fall unconscious” until the end of the hadeeth. And in another narration, “Do not give preference to one of the prophets of Allah over the others,” and in another narration, “Do not give me superiority over the prophets.”

وقال القرطبي في تفسير هذه الآية ما نصه : وهذه الآية مشكلة ، والأحاديث ثابتة بأن النبي – صلى الله عليه وسلم – قال : ” لا تخيروا بين الأنبياء ولا تفضلوا بين أنبياء الله ” ، رواها الأئمة الثقات ، أي : لا تقولوا فلان خير من فلان ، ولا فلان أفضل من فلان ، اهـ . ـ

And al-Qurtubi said under the tafsir of this ayah what is mentioned: Continue reading

Technical wordings for Asbaab al-Nuzool: Ibn ‘Uthaymeen

In his book Muqaddimah al-Tafsir (“A Introduction to Qur’anic Exegesis”), Sheikh al-Islaam ibn Taymiyah discussed the various issues that one would do well to comprehend for a fuller understanding of the field of tafsir. In his commentary of this book, Sheikh Muhammad ibn Saalih al-‘Uthaymeen further clarified many of the original points. Below, the text in blue will indicate the words of ibn Taymiyah from the above excerpt, and the black text will indicate the commentary on this from Sheikh ibn ‘Uthaymeen.

وقولهم : ((نزلت هذه الآية في كذا)) ويراد به تارة أنه سبب النزول ، ويراد به تارة أن هذا داخل في الآية وإن لم يكن السبب كما تقول: عني بهذه الآية كذا

And the statement of the mufassiroon, “this ayah was revealed regarding such-and-such” – sometimes what is intended by this is that that thing was the reason for revelation, and sometimes what is intended by this is that that thing is included under the [ruling of the] ayah even if it is not the reason for it; for example, when you say, “what is meant by this ayah is such-and-such”

وقد تنازع العلماء في قول الصاحب: ((نزلت هذه الآية في كذا)) هل يجري مجرى المسند كما لو ذكر السبب الذي أنزلت لأجله، أو يجرى مجرى التفسير منه الذي ليس بمسند، فالبخاري يدخله في المسند، وغيره لا يدخله في المسند، وأكثر المسانيد على هذا الاصطلاح، كمسند أحمد وغيره، بخلاف ما إذا ذكر سبباً نزلت عقبه فإنهم يدخلون مثل هذا في المسند. ـ

And the scholars have disputed regarding the the statement, “this ayah was revealed regarding such-and-such” – does it come in the vein of a chain of narration connected back to the Prophet such as if one were to mention the reason for which it was revealed, or did it come in the vein of exegesis from that person for which there is no chain of narration? For al-Bukhari considered this phrasing to indicate a chain of narration connected back to the Prophet, but others did not consider it to indicate a chain of narration connected back to the Prophet, and most of the collections of narrations followed this terminology [i.e. not using this phrasing] such as the Musnad of Ahmad and others. This was in contrast to if it would mention the cause for which it had been revealed immediately afterwards, for they would consider something like that to indicate a chain of narration connected back to the Prophet.

المؤلف رحمه الله دائماً يستطرد في مؤلفاته، فهنا استطرد للتعبير عن سبب النزول، وهو ثلاثة أنواع: [ص 47] فتارة يقول: ((حصل كذا وكذا، فأنزل الله كذا)) ، وتارة يقول: ((سبب نزول الآية الفلانية كذا وكذا)) وتارة يقول: ((نزلت هذه الآية في كذا وكذا)) فهذه ثلاث صيغ. ـ

The author (may Allah have mercy on him) regularly digresses in his written works, so here he digresses to the subject of the formulaic expressions for the reasons for revelation, and they are of three types. So sometimes one says (1): Continue reading

Those Messengers whom Allah Raised in Degree: Tafsir al-Shinqitee

Towards the end of surah al-Baqarah, Allah informs us:

تِلْكَ الرُّ‌سُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ اللَّـهُ ۖ وَرَ‌فَعَ بَعْضَهُمْ دَرَ‌جَاتٍ

Those Messengers! We preferred some to others. Among them were those to whom Allah spoke, and He raised some of them in degree [2:253]

Sheikh Muhammad al-Ameen al-Shinqitee commented at length on the contents of this ayah in his book of tafsir. In the first of the three sections, he discussed those messengers to whom Allah spoke. What follows is the second section of his tafsir of this ayah where al-Shinqitee discusses those messengers whom Allah raised in degree:

وقوله تعالى : ورفع بعضهم درجات ، أشار في مواضع أخر إلى أن منهم محمدا – صلى الله عليه وسلم – كقوله : عسى أن يبعثك ربك مقاما محمودا [ 17 \ 79 ] ، أو قوله : وما أرسلناك إلا كافة للناس الآية [ 34 \ 28 ] ، وقوله : إني رسول الله إليكم جميعا [ 7 \ 158 ] ، وقوله : تبارك الذي نزل الفرقان على عبده ليكون للعالمين نذيرا [ 25 ] ، وأشار في مواضع أخر إلى أن منهم إبراهيم كقوله : واتخذ الله إبراهيم خليلا [ 4 \ 125 ] ، وقوله : إني جاعلك للناس إماما [ 2 \ 124 ] ، إلى غير ذلك من الآيات . ـ

And Allah’s statement:

وَرَ‌فَعَ بَعْضَهُمْ دَرَ‌جَاتٍ

 and He raised some of them in degree [2:253]

He indicated elsewhere that Muhammad (ﷺ) is one of them, such as His statement:

عَسَىٰ أَن يَبْعَثَكَ رَ‌بُّكَ مَقَامًا مَّحْمُودًا

It may be that your Lord will raise you to a praised station [17:79]

Or His statement:

وَمَا أَرْ‌سَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ

And We have not sent you except comprehensively to mankind [34:28]

until the end of the ayah. And His statement:

إِنِّي رَ‌سُولُ اللَّـهِ إِلَيْكُمْ جَمِيعًا

indeed I am the Messenger of Allah to you all [7:158]

And His statement:

تَبَارَ‌كَ الَّذِي نَزَّلَ الْفُرْ‌قَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرً‌ا

Blessed is He who sent down the Criterion upon His Servant that he may be a warner to call the creation [25:1]

He indicated elsewhere that Ibrahim was one of them, such as His statement: Continue reading