And indeed...

And indeed, when the believer takes his brother with the hand on meeting him, God looks at them and sins are shed from their faces in the way leaves fall from a tree.”[^4] Exposition To take up the explication of the phrase... وما قدروا ( and they measure not God...’ ) , al-Jawhari says in this regard: “qadr means ‘measure’. And قدر both with fathah on the dal (i.e. qadar ) and sukun on it (i.e. qadr ) has the same meaning. It is a verbal noun ( masdar ).

God, the Exalted, says: which means وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ which means مَا عَظَّمُوا اللهَ حَقَّ تَعظِيمِه (‘they do not venerate God in the way He aught to be venerated’).” In the opinion of this writer qadr apparently means ‘measure,’ and has been used figuratively to indicate the incapacity to describe and venerate adequately.

Also, he is of the opinion that the singling out of Power ( qudrah ) from among the Attributes is due to its being closer to understanding. Then, affirming the possibility of error in the manuscript, he says, “Possibly, it may be read with fathah (i.e. qadar ), as in some other traditions.” The version of al-Wafi accords with his guess[^5] and perhaps it may be قَدَرِهِ with ha’, in some manuscripts.

The context offered little room for a maneuver and hence this explanation of marhum al-Majlisi, even though there is no reason for asserting that while it is possible to conceive the attribute of Power it is impossible to conceive other Attributes, thus distinguishing it from other Attributes. Accordingly this explanation did carry much weight in his own blessed opinion. As to the word تَتَحاتُّ as Jawhari says in the Sihah : الحتّ: حكّ الورق من الغصنِ i.e.

hatt means the falling of leaves from the branch of a tree. He further says: تَحاتَّ الشّيءُ: تَناثَرَ which (i.e.