06-28-2021
|
#3 |
بيانات اضافيه [
+
] | رقم العضوية : 6 | تاريخ التسجيل : May 2013 | العمر : 40 | أخر زيارة : منذ 5 دقيقة (04:26 PM) | المشاركات : 16,402 [
+
] | التقييم : 43872 | الدولهـ | MMS ~ | SMS ~ | | لوني المفضل : Darkviolet | |
رد: Allah’s Names and Attributes The second point: The texts dealing with Allah’s Names and Attributes.
The conflict between Ahl-us-Sunnah and the advocates of Bid‘ah (innovation in religion) concerning these texts is a conflict that clearly highlights the massive difference between the people of sunnah and the people of bid‘ah.That is because the people of Sunnah affirm the texts based upon their true apparent meaning without applying Tahrؤ«f or Ta‘tؤ«l.This is the path taken by Ahl-us-Sunnah wa al-Jamؤپ‘ah.We chose the term Tahrؤ«f (distortion) rather than Ta’wؤ«l (allegorical interpretation), because Tahrؤ«f is invalid in all cases, and Allah Almighty dispraised the one who does it in His saying,{they distort words from their [proper] usages}[An-Nisؤپ’: 46]Ta’wؤ«l, on the other hand, may include what is valid and what is invalid and unacceptable. The invalid and unacceptable is what is referred to as Tahrؤ«f.That is the reason why Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) chose the term Tahrؤ«f rather than Ta’wؤ«l in his book Al-‘Aqؤ«dah Al-Wؤپsitiyyah which summarizes the beliefs of Ahl-us-Sunnah wa al-Jamؤپ‘ah.Though many books on creed use the term Ta’wؤ«l, they mean by it Tahrؤ«f (distortion); meaning such Ta’wؤ«l that lacks proof. Rather, proof is contrary to it. So it is, in fact, Tahrؤ«f.
Ahlu-sunnah wal-Jamؤپ‘ahh say: we believe in these verses and Hadؤ«ths without distorting their meanings because doing so is a form of saying about Allah what one has no knowledge about from two aspects.
This is clearly shown in Allah’s saying: {And your Lord has come and the angels, rank upon rank.} [Al-Fajr: 22]Ahl-us-Sunnah wa al-Jamؤپ‘ah say: {And your Lord has come} means that He Himself comes; however, this takes place in a manner that befits His Grandeur and Majesty. It is a coming that does not resemble that of humans and that can in no way be subject to Takyؤ«f (questioning its nature).We must ascribe the action to Allah just as He ascribed it to Himself. So, we say that Allah Almighty comes on the Day of Judgment in the true sense of the word; He Himself comes.
On the other hand, the people of Tahrؤ«f say: the verse means that the command of your Lord has come. This is a violation against the text from two aspects:
The first aspect: negating its apparent meaning, as whence do they know that Allah Almighty does not intend the apparent meaning of what He ascribed to Himself, although Allah Almighty says about the Qur’an that it was revealed in a clear Arabic language?!So, we have to employ the implications of that term according to what is entailed by the clear Arabic language. How can we claim that Allah Almighty did not intend the apparent meaning of the term? In fact, negating the apparent meaning of the text is saying something about Allah without knowledge.The second aspect: affirming a meaning that is not denoted by the apparent indication of the term. Do they have knowledge that Allah Almighty intended the meaning to which they referred the apparent indication of the term?!Do they have knowledge that Allah meant in the verse the coming of His command?! Perhaps it is something ascribed to Him other than His command.
Hence, anyone who distorts the meaning of the text by interpreting it beyond its apparent meaning without a valid sharia evidence has said something about Allah without knowledge from two aspects:
First: negating the apparent meaning of the text.
Second: affirming a meaning other than that apparent meaning.
That is why Ahl-us-Sunnah wa al-Jamؤپ‘ah always disavowed Tahrؤ«f and believed it to be a violation of texts, and that it is not possible that Allah says something to us while He intends a meaning other than the apparent one without clarifying that to us.Allah Almighty has sent down the Book as a clarification to all things, and the Prophet (may Allah’s peace and blessings be upon him) explained to the people what was sent to them from their Lord by His permission.As for Tamthؤ«l, it is obvious that applying it involves belying of the Qur’an, since Allah Almighty says,{There is nothing like unto Him: He is the All-Hearing, the All-Seeing.}[Ash-Shإ«ra: 11]Therefore, the way of Ahl-us-Sunnah wa al-Jamؤپ‘ah concerning the texts of Allah’s Attributes, whether verses or Hadؤ«ths, is to affirm them based on their true and apparent meaning as befits Allah, without Tahrؤ«f or Ta‘tؤ«l.Ibn ‘Abdul Barr reported the consensus of Ahl-us-Sunnah on that matter in his book At-Tamhؤ«d, and Ibn Taymiyyah quoted this consensus from him.Also, it was reported that Al-Qؤپdi Abu Ya‘la said: “Ahl-us-Sunnah unanimously agreed that it is forbidden to indulge in applying Ta’wؤ«l to the verses and Hadؤ«ths (about the Names and Attributes of Allah), and that it is obligatory to keep their apparent indications.” |
| |