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رد: Allah’s Names and Attributes The third point: adopting a stance other than that is considered extremism that falls between excess and negligence:
Adopting a stance other than that of Ahl-us-Sunnah wa al-Jamؤپ‘ah is extremism that is either in the form of excess or negligence, because people have gone in three ways in this issue: two extreme ways and a moderate one.One group went to extremes in exaltation until they negated what Allah has affirmed to Himself, while another group went to extremes in affirmation, until they affirmed what Allah has negated from Himself.Some of the people of Bid‘ah affirmed the apparent meaning of the texts, yet they interpreted them in a way that implied resemblance between Allah and His creation. So, they affirmed aspects of imperfection to their Lord by likening Him to the imperfect creation. They were mistaken in believing that the apparent meaning indicated resemblance. They affirm the attribute of hearing, the face, the eye, and the hand, but they likened Him to humans in this regard. So, they went to extremes in affirmation until it led them to apply Tamthؤ«l.Nu‘aym ibn Hammؤپd al-Khuzؤپ‘i, the tutor of Al-Bukhؤپri, said: “Whoever likens Allah to His creation is a disbeliever.” There is no doubt that he is a disbeliever,and Allah Almighty does not intend in these texts that apparent meaning that such a person claims.
Someone might say: what proof supports your claim that Allah does not intend this meaning?
I say that there is textual and logical proof.
As for the textual proof, there are several verses that negate Allah’s likeness to His creation; the most explicit and clearest thereof is Allah’s statement,{There is nothing like unto Him}[Ash-Shإ«ra: 11]
As for the logical proof, it is absolutely impossible that the Creator could be similar to the created beings in any attribute, given the enormous difference between them in terms of essence, attributes, and actions.
Some of the advocates of Bid‘ah have distorted the texts away from their apparent meaning and negated their indication that befits Allah. Those distorters fall into three groups:
First group: those who have gone to enormous extremes to the extent of negating both the attribute and its opposite by saying: “Do not say that Allah is existent, and do not say that He is nonexistent. For, if you say that He is existent, you liken Him to the existent beings, and if you say He is nonexistent, you liken Him to nonexistent beings.”
This is certainly unacceptable by all intellects, since it is impossible to negate one of the two opposites. Existence and nonexistence are two contradictory opposites that can neither be true together nor untrue together.
Second group: those who say: we affirm the attributes that imply negation of any aspect of imperfection but we do not affirm attributes of perfection. That is, we do not ascribe to Allah any positive attributes, but we ascribe to Him attributes based on Sulإ«b (absolute negation) and Idؤپfؤپt (contradictories). Also, we affirm His Names aside from their meanings. This is the approach of most of the Jahmiyyah and Mu‘tazilah.
The third group: Those who say: we affirm some attributes that are proved by reason and deny other attributes since they are not proved by reason. Some of them say: because reason denies such attributes.
All three groups, despite the variance in their distance from the truth, are incorrect. They have all gone to extremes.
The moderate approach is that of Ahl-us-Sunnah wa al-Jamؤپ‘ah. It is to affirm the attributes that Allah affirms for Himself in a way that involves neither Takyؤ«f nor Tamthؤ«l. By so doing, we act upon the sharia texts from both aspects, without focusing on one aspect and neglecting the other.
By so doing, we observe due politeness with Allah and His Messenger, as we do not put forward our opinion before them. Instead, we adhere to ultimate politeness; we hear, believe, obey and affirm for Allah attributes that He affirmed for Himself and those that His Messenger affirmed for Him.Similarly, we negate what Allah negated from Himself and what His Messengers negated from Him, and we remain silent regarding what Allah has made no mention of. |