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رد: Allah’s Names and Attributes 1- The stance of Ahl-us-Sunnah regarding the Names of Allah Almighty:
The Names of Allah Almighty: They are all the names which Allah gives to Himself in His Book, or by which His messenger Muhammad (may Allah’s peace and blessings be upon him), the most knowledgeable among His creation of Him, called Him.
The stance of Ahl-us-Sunnah regarding these Names: They believe that they are Allah’s Names, that He gave them to Himself, and that they are the best names that involve no aspect of deficiency whatsoever. Allah say,{And to Allah belong the best names, so invoke Him by them. And leave those who practice deviation concerning His names. They will be recompensed for what they have been doing.}[Al-A‘rؤپf:180]
They confirm these names to be Allah’s names and confirm the attributes that these names imply.
For example: The All-Knowing is one of Allah’s names, so they confirm it as a name of Allah Almighty and call upon Him by saying: "O All-Knowing". They also confirm that knowledge is an attribute of Allah which is indicated by His Name "The All-Knowing".The All-Knowing is derived from knowledge. Any name that is derived from a meaning must necessarily include the meaning from which it is derived. This is a well known rule in the Arabic language and all other languages as well.
They also confirm all the consequences implied by the name if it is derived from an infinitive of a transitive verb.
For example: the Most Merciful is one of Allah’s Names. ِAhl-us-Sunnah believe that it is one of Allah’s Names and believe in the attribute of mercy it implies, being a true attribute affirmed to Allah as denoted by His Name "the Most Merciful", and that it means true mercy, not tendency to kindness or kindness itself;which are, in fact, some consequences of such mercy.They also believe in the effect of this mercy, which is that Allah shows this mercy to whomever deserves it. Allah Almighty says:{He punishes whom He wills and has mercy upon whom He wills, and to Him you will be returned.}[Al-‘Ankabإ«t: 21]
This is the rule of Ahl-us-Sunnah wa al-Jamؤپ‘ah regarding Allah’s Names.
1- They believe that they are names that Allah gave to Himself, so they invoke Him by those names.
2- They believe in the attribute implied by the name, since all Allah’s names are derived, and it is known that the derived word indicates the meaning from which it is derived.
3- They believe in the effect of the name if it is transitive, like "the All-Knowing", "the Most Merciful", "the All-Hearing", and "the All-Seeing".
But if the name is derived from an intransitive infinitive, its effect does not extend to others. For example: "the Ever-Living" is one of Allah’s names. It denotes the attribute of being alive, which describes the living entity itself and does not extend to others.
Another example is the name "the Most Great"; greatness is the attribute of "the Most Great" only without extending to others.
Hence, Allah’s Names are of two types: transitive and intransitive. Belief in the transitive names is not fulfilled except by three matters: belief in the name, then in the attribute it denotes, then in its effects.
As to the intransitive names, belief in them is not fulfilled except by establishing two matters: the name, and the attribute it denotes.
The stance of Ahl-us-Sunnah wa al-Jamؤپ‘ah regarding Allah’s Attributes is that they affirm all the attributes that Allah ascribes to Himself, and those which His Messenger, Muhammad (may Allah’s peace and blessings be upon him) ascribed to Him. But, such affirmation involves neither Takyؤ«f (questioning their nature), nor Tamthؤ«l (likening), nor Tahrؤ«f (distorting), nor Ta‘tؤ«l (negation of function), whether the attribute is related to Allah’s essence or actions.
If someone said: explain to us the difference between the attributes related to Allah’s essence and those related to His actions?
Our answer is: the attributes related to Allah’s essence are those intrinsic attributes that are inseparable from His essence; i.e. they are attributed to Him eternally and permanently.
The Attributes related to Allah’s actions, on the other hand, are those that are based upon His will, so He does them according to His wisdom.
Example of the first type is the attribute of living. It is an essence-related attribute because Allah has been living since eternity and He never ceases to be living. In confirmation, Allah Almighty says,{He is Al-Awwal (The First) and Al-ؤ€khir (The Last)}[Al-Hadؤ«d: 3]The Prophet (may Allah’s peace and blessings be upon him) explained it by saying,“You are the First, so there is nothing before You, and You are the Last, so there is nothing after You.”Allah Almighty says,{And rely upon the Ever-Living who does not die, and exalt with His praise.}[Al-Furqؤپn: 58]Likewise, the attributes of seeing, hearing, and omnipotence are all essence-related attributes, and there is no need to enumerate them since we can recognize them by way of the relevant rule. That is, every attribute that has always been an attribute of Allah since eternity and will never cease to be His is one of the essence-related intrinsic attributes of Him.Meanwhile, every attribute that is relevant to Allah’s will, that he does according to His wisdom, is one of the action-related attributes, such as the attribute of Allah’s Istiwؤپ’ (establishment) over the Throne, and His descent to the nearest heaven.Allah’s Istiwؤپ’ over the Throne is one of His action-related Attributes, because it is connected to His will. Allah Almighty says,{Indeed, your Lord is Allah, who created the heavens and earth in six days and then rose over the Throne}[Al-A‘rؤپf: 54]In the verse, the verb ‘rose’ is joined to the first verb ‘created’ by the conjunction ‘then’ that indicates the order of events.Descent to the nearest heaven is an attribute that is ascribed to Allah by the most knowledgeable among the creation of Him; Allah’s Messenger (may Allah’s peace and blessings be upon him) said in a Hadؤ«th that is authentically reported from him by consecutive narrations:“Our Lord descends every night to the nearest heaven in the last third of the night and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give him? Who asks Me for forgiveness so that I may forgive him?”This Descent is one of the action-related attributes since it is connected to Allah’s will. Ahl-us-Sunnah wa al-Jamؤپ‘ah believe in this; however, they avoid Tamthؤ«l or Takyؤ«f, meaning that they never come to think that Allah’s descent is like that of the created beings,or that His establishment on the Throne is like theirs, or that His coming to judge between the slaves is like theirs. That is because they believe that: {There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.}[Ash-Shإ«ra: 11]They know by virtue of reason the enormous difference between the Creator and the created beings with regard to essence, attributes, and actions.They would never ask themselves: How does Allah descend?Or how did He rose over the Throne?Or how will He come to judge between His salves on the Day of Judgment?They never seek to know how His attributes are like, although they believe that they occur in a certain manner, but such manner is unknown to us. Thus, they can never imagine such manner, nor can they utter something related to it or believe it in their hearts. Allah says,{And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those will be questioned.}[Al-Isrؤپ’: 36]And also says:{Say: “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.”}[Al-A‘rؤپf: 33]Because Allah Almighty is far greater and more exalted than to be encompassed by human perception, He says:{He knows what is ahead of them and what is behind them, but they cannot encompass Him in (their) knowledge.}[Taha: 110]And you, if you imagine a certain nature for Allah’s Attributes, in what form would you imagine it to be? If you make such an attempt, then know that you are misguided and will never reach a truth,because this is a matter that your mind cannot encompass, and it is not for a slave to discuss it or ask about it.For this reason, Imam Mؤپlik (may Allah have mercy upon him) made his statement that gained fame among scholars when a man asked him: “O Abu ‘Abdullah, Allah says: {The Most Merciful rose over the Throne.} [Taha: 5] How did He rise over?”Mؤپlik lowered his head (in contemplation of the question) and started to sweat profusely due to the gravity of the question, then made his famous statement:“The rising is known but its nature is unknown; believing in it is obligatory; and asking about it is innovation in religion.”It is also narrated that he said:“The rising is not unknown but its nature is inconceivable. Believing in it is obligatory and asking about it is innovation in religion.”Thus, we know the meanings of Allah’s Attributes, but we do not know their nature. It is impermissible for us to ask about their nature or to try to imagine how they are.Likewise, it is impermissible for us to liken or draw resemblance between Allah’s Attributes and those of humans. Allah Almighty says:{There is nothing like unto Him: He is the All-Hearing, the All-Seeing.}[Ash-Shإ«ra: 11]Whoever makes an equal to Allah with regard to His Attributes, has, in fact, belied the Qur’an, and harbored ill thoughts about his Lord. Moreover, he attributed a deficiency to his Lord as he likened Him – when He is Perfect in all aspects – to an imperfect being. This meaning is reflected in the words of a poet who said,
Do you not see that you belittle the sword when you say that it is sharper than a staff?!
I say this to illustrate the meaning only; otherwise, there is a great difference between the Creator and the created beings. It is a difference that does not exist between the created beings.
What matters, dear Brothers, is that we must believe in all the attributes that Allah ascribed to Himself and the attributes which His Messenger (may Allah’s peace and blessings be upon him) ascribed to Him, whether they are essence-related or action-related attributes, but without Takyؤ«f and without Tamthؤ«l. Takyؤ«f is forbidden because it constitutes giving information about Allah without knowledge. Allah Almighty says,{And do not pursue that of which you have no knowledge.}[Al-Isrؤپ’: 36]Tamthؤ«l (drawing resemblance) also is forbidden because it involves belying Allah Almighty’s statement:{There is nothing like unto Him: He is the All-Hearing, the All-Seeing.}[Ash-Shإ«ra: 11]It is also a statement that does not befit Allah Almighty since it likens Him to the created beings |