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رد: Allah’s Names and Attributes We say that Allah Almighty sees it with His Eye and takes care of it, so it, actually, is {Sailing under Our observation} which is a correct meaning.
We may answer differently by saying that the meaning is that it (the Arc) sails while visible by Our Eyes.
What matters is that we affirm from this verse that Allah Almighty has Eye that does not resemble the eyes of created beings, and it is beyond our minds to visualize its nature. Thus, we do not go beyond the term’s apparent indication.
Ibn ‘Abbؤپs (may Allah be pleased with him) interpreted the saying of Allah Almighty: {that you would be brought up under My eye} [Taha: 39] to refer to the real eye.The meaning is that Moses (peace be upon him) is raised under Allah’s Eyes.The third example: The people of Ta’wؤ«l say: “You, Ahl-us-Sunnah apply Ta’wؤ«l to Allah’s saying: {And We are nearer to it than you} [Al-Wؤپqi‘ah: 85] as you say that it means: We are nearer by Our angels.”This is Ta’wؤ«l, because if we consider the apparent meaning of the words, then the pronoun ‘we’ refers to Allah Almighty, and ‘nearer’ is a predicate that is linked to the subject "Allah". Then, nearness is attributed to Allah. However, you, Ahl-us-Sunnah, do not believe in that. You do not hold that Allah Almighty draws near to the dying person until He is present with himbecause this can never be, since it agrees with the advocates of Hulإ«l (incarnation) who deny that Allah Almighty is High above His creation.Instead, they say that Allah is present with his own Self everywhere; the statement that you, Ahl-us-Sunnah strictly disapprove.
The meaning is that Moses (peace be upon him) is raised under Allah’s Eyes.
The third example: The people of Ta’wؤ«l say: “You, Ahl-us-Sunnah apply Ta’wؤ«l to Allah’s saying: {And We are nearer to it than you} [Al-Wؤپqi‘ah: 85] as you say that it means: We are nearer by Our angels.”
This is Ta’wؤ«l, because if we consider the apparent meaning of the words, then the pronoun ‘we’ refers to Allah Almighty, and ‘nearer’ is a predicate that is linked to the subject "Allah". Then, nearness is attributed to Allah. However, you, Ahl-us-Sunnah, do not believe in that. You do not hold that Allah Almighty draws near to the dying person until He is present with him
because this can never be, since it agrees with the advocates of Hulإ«l (incarnation) who deny that Allah Almighty is High above His creation.
Instead, they say that Allah is present with his own Self everywhere; the statement that you, Ahl-us-Sunnah strictly disapprove.
So, what do you say about that, O Ahl-us-Sunnah?! Do you not say that the meaning is that Allah is nearer to the dying person through His angels. In other words, the angels come to the dying person and seize his soul. Isn’t this Ta’wؤ«l?!
The answer is simple – praise be to Allah. Indeed, it is the angels that come to the dying person,{until when death approaches one of you, Our Messengers (angel of death and his assistants) take his soul, and they never neglect their duty.}[Al-An‘ؤپm: 61]{And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], “Discharge your souls! }[Al-An‘ؤپm: 93]It is the angels who come to the dying person.In the same verse, there is an indication that what is meant is not the nearness of Allah Almighty Himself, as He says:{And We are nearer to him than you, but you do not see.}[Al-Wؤپqi‘ah: 85]This denotes that the entity that is near the dying person is present, but we cannot see it. That is because the angels belong to the realm of the unseen where invisibility is the principle state.
{until when death approaches one of you, Our Messengers (angel of death and his assistants) take his soul, and they never neglect their duty.}
[Al-An‘ؤپm: 61]
{And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], “Discharge your souls! }
[Al-An‘ؤپm: 93]
It is the angels who come to the dying person.
In the same verse, there is an indication that what is meant is not the nearness of Allah Almighty Himself, as He says:
{And We are nearer to him than you, but you do not see.}
[Al-Wؤپqi‘ah: 85]
This denotes that the entity that is near the dying person is present, but we cannot see it. That is because the angels belong to the realm of the unseen where invisibility is the principle state.
Then, we do not go beyond the apparent meaning of the verse since there is a word in the verse that explicitly indicates the intended meaning. We wholeheartedly accept whatever is supported by a proof from the Qur’an or the Sunnah.
The fourth example: The people of Ta’wؤ«l say: “You, Ahl-us-Sunnah, apply Ta’wؤ«l to Allah’s saying: {and He is with you wherever you are.} [Al-Hadؤ«d: 4] as you say that it means: He is with you with His Knowledge.This is Ta’wؤ«l, since Allah Almighty says: {and He is with you} and the pronoun ‘He’ refers to Allah. So, you, Ahl-us sunnah, applied Ta’wؤ«l to this verseand you said that He is with you with His Knowledge. So, why do you blame us for applying Ta’wؤ«l?Our answer: we did not apply Ta’wؤ«l; rather, we interpreted the verse based on its lؤپzim (associative signification) which is here knowledge. That is because no reasonable person, who is aware of Allah’s greatness, would ever think that He is present everywhere with His creation wherever they are. This is impossible.How could Allah be with you at home, with another in the mosque, with a third on the road, with a fourth on land, with a fifth in the air, with a sixth in the sea, etc...?!How many gods would there be in this case?!If we hold this view, then it entails that Allah Almighty should have either a multiple or divisible nature – Exalted Is He above that claim – which is undoubtedly impossible.Therefore, we say that whoever understands the verse this way is misguided, and whoever believes this is misguided if he imitates others in this respect.He is also a disbeliever if he received knowledge about that, yet he insisted on his opinion.Anyone who ascribes to the Salaf (earlier Muslim generations) that they said that the apparent indication of the verse means that Allah is with them by His self wherever they are, then he is a liar without doubt.
This is Ta’wؤ«l, since Allah Almighty says: {and He is with you} and the pronoun ‘He’ refers to Allah. So, you, Ahl-us sunnah, applied Ta’wؤ«l to this verse
and you said that He is with you with His Knowledge. So, why do you blame us for applying Ta’wؤ«l?
Our answer: we did not apply Ta’wؤ«l; rather, we interpreted the verse based on its lؤپzim (associative signification) which is here knowledge. That is because no reasonable person, who is aware of Allah’s greatness, would ever think that He is present everywhere with His creation wherever they are. This is impossible.
How could Allah be with you at home, with another in the mosque, with a third on the road, with a fourth on land, with a fifth in the air, with a sixth in the sea, etc...?!
How many gods would there be in this case?!
If we hold this view, then it entails that Allah Almighty should have either a multiple or divisible nature – Exalted Is He above that claim – which is undoubtedly impossible.
Therefore, we say that whoever understands the verse this way is misguided, and whoever believes this is misguided if he imitates others in this respect.
He is also a disbeliever if he received knowledge about that, yet he insisted on his opinion.
Anyone who ascribes to the Salaf (earlier Muslim generations) that they said that the apparent indication of the verse means that Allah is with them by His self wherever they are, then he is a liar without doubt.
Hence, Ahl-us-Sunnah wal-Jamؤپ‘ah say: we believe that Allah Almighty is on His Throne, that none of His creation can encompass Him, and that He is with His creation as He said in His Book, but we also believe that He is High above the creation.
Being with His creation cannot be something other than encompassing them by His Knowledge, Omnipotence, Authority, Hearing, Seeing, Managing of affairs, and other implications of lordship.But, to mean that He is present with them wherever they are, or that His nature is mixed with theirs, as claimed by the advocates of Hulإ«l and Ittihؤپd (incarnation/indwelling and unity) doctrine, then this is an invalid belief that can never be the apparent indication of the Qur’an and the Sunnah.
But, to mean that He is present with them wherever they are, or that His nature is mixed with theirs, as claimed by the advocates of Hulإ«l and Ittihؤپd (incarnation/indwelling and unity) doctrine, then this is an invalid belief that can never be the apparent indication of the Qur’an and the Sunnah.
Hence, we did not apply Ta’wؤ«l to the verse, nor did we interpret it beyond its apparent indication. For, although Allah Almighty says about Himself {and He is with you} [Al-Hadؤ«d: 4] He also says about Himself: {And He is the Most High, the Most Great.} [Al-Baqarah: 255] and {He is the subjugator over His servants.} [Al-An‘ؤپm: 18]
This means that Allah is High above His slaves. It is impossible that He is with them in the places where they are; yet He is with them, encompassing them with His Knowledge, Omnipotence, Authority, Management of affairs, and so on.Allah being with those of His Messengers and their followers who deserve support entails that, in addition to His encompassing them with His Knowledge and Omnipotence, He encompasses them with His Help and Support.By Allah’s favor, we do not go beyond the apparent indication of the words so that they should insistingly accuse us of doing that. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) explained in his brief and elaborate books that there is no contradiction between the true meaning of Ma‘iyyah (Allah being with His slaves) and His Highness over His creation.He said: “That is because there is nothing like unto Him with respect to all His Attributes. Indeed, He is High in His Descent and is Near in His Highness.”
Allah being with those of His Messengers and their followers who deserve support entails that, in addition to His encompassing them with His Knowledge and Omnipotence, He encompasses them with His Help and Support.
By Allah’s favor, we do not go beyond the apparent indication of the words so that they should insistingly accuse us of doing that. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) explained in his brief and elaborate books that there is no contradiction between the true meaning of Ma‘iyyah (Allah being with His slaves) and His Highness over His creation.
He said: “That is because there is nothing like unto Him with respect to all His Attributes. Indeed, He is High in His Descent and is Near in His Highness.”
He added: “People would normally say: ‘we kept walking with the moon with us.’ Even though the moon is in the sky, they say: with us. If this can be acceptable with regard to a created being, then it is acceptable with regard to the Creator with greater reason.”
What matters here is that we, Ahl-us-Sunnah, never said and will never say that the apparent indication of the verse is what you have understood, and that we interpret it beyond its apparent indication. Rather, we say that it means that Allah Almighty is with His creation in a way that befits Him. He encompasses them with His Knowledge, Omnipotence, Authority, Management of affairs, and so on.In fact, the texts of Ma‘iyyah (Allah being with His salves) and those of ‘Uluww (Allah being High over His creation) cannot be reconciled except in the way that we have explained. Verily, Allah’s speech explains itself by itself.The fifth example: the people of Ta’wؤ«l say that it is authentically reported that the Prophet (may Allah’s peace and blessings be upon him) said:“Allah Almighty said: ‘I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing supererogatory acts of worship till I love him. When I love him, I become his hearing with which he hears, his seeing with which he sees, his hand with which he seizes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.’”So, do you, Ahl-us-Sunnah, believe that Allah becomes the hearing, seeing, hand, and leg of whoever He loves in the true sense of the words?If not, then you have interpreted the Hadؤ«th beyond its apparent indication, since Allah says:“I become his hearing with which he hears, his seeing with which he sees, his hand with which he seizes, and his leg with which he walks.”
In fact, the texts of Ma‘iyyah (Allah being with His salves) and those of ‘Uluww (Allah being High over His creation) cannot be reconciled except in the way that we have explained. Verily, Allah’s speech explains itself by itself.
The fifth example: the people of Ta’wؤ«l say that it is authentically reported that the Prophet (may Allah’s peace and blessings be upon him) said:
“Allah Almighty said: ‘I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing supererogatory acts of worship till I love him. When I love him, I become his hearing with which he hears, his seeing with which he sees, his hand with which he seizes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.’”
So, do you, Ahl-us-Sunnah, believe that Allah becomes the hearing, seeing, hand, and leg of whoever He loves in the true sense of the words?
If not, then you have interpreted the Hadؤ«th beyond its apparent indication, since Allah says:
“I become his hearing with which he hears, his seeing with which he sees, his hand with which he seizes, and his leg with which he walks.”
Our reply is: none would understand that this is what is indicated by the apparent meaning of the Hadؤ«th, i.e. that Allah becomes the hearing of that person, his seeing, leg, and hand in the true sense of the words. None can understand it this way except a dimwit, or someone whose heart is darkened by imitation or invalid claims.
The Hadؤ«th does not imply that man’s hearing, seeing, leg, and hand are Allah, Exalted and Glorified. It can in no way indicate that meaning. Read it again:“I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him.”So, the Hadؤ«th confirms that there is a worshiper and a worshiped god, and one who comes nearer and one whose nearness is sought.“and My slave keeps on coming closer to Me through performing supererogatory acts of worship till I love him.”So, it confirms that there is one who loves and one who is loved.“and if he asks (something) from Me, I give him,”So, it confirms that there is one who asks and one who is asked, and one who gives and one who is given.“and if he asks My Protection (refuge), I protect him”.Finally, it confirms that there is one who seeks refuge and one whose refuge is sought.It is known that each of these two parties is not the other without doubt.Once this is confirmed, then how can someone understand that this Hadؤ«th Qudsؤ«: “I become his hearing” means that Allah Almighty becomes a part of this created being which comes nearer to Him, seeks His refuge, and asks Him for what he needs?!This could never be understood from the context of the Hadؤ«th.
“I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him.”
So, the Hadؤ«th confirms that there is a worshiper and a worshiped god, and one who comes nearer and one whose nearness is sought.
“and My slave keeps on coming closer to Me through performing supererogatory acts of worship till I love him.”
So, it confirms that there is one who loves and one who is loved.
“and if he asks (something) from Me, I give him,”
So, it confirms that there is one who asks and one who is asked, and one who gives and one who is given.
“and if he asks My Protection (refuge), I protect him”.
Finally, it confirms that there is one who seeks refuge and one whose refuge is sought.
It is known that each of these two parties is not the other without doubt.
Once this is confirmed, then how can someone understand that this Hadؤ«th Qudsؤ«: “I become his hearing” means that Allah Almighty becomes a part of this created being which comes nearer to Him, seeks His refuge, and asks Him for what he needs?!
This could never be understood from the context of the Hadؤ«th.
In this way, the meaning of the Hadؤ«th that actually agrees with its apparent meaning is that Allah Almighty rectifies the hearing, seeing, and actions of that person. Thus, he hears by Allah’s help and for His sake, sees by Allah’s help and for His sake, seizes by Allah’s help and for His sake, walks by Allah’s help and for His sake. This is the exact and true meaning of the Hadؤ«th that agrees with its apparent indication, without involving any trace of Ta’wؤ«l.
Sixth example: The people of Ta’wؤ«l say: You, Ahl-us-Sunnah, apply Ta’wؤ«l to the saying of Allah’s Messenger (may Allah’s peace and blessings be upon him):“Verily, the hearts of the sons of Adam are between two fingers of the Fingers of the Most Compassionate.”You said that the intended meaning is that Allah Almighty controls the hearts, and it is not possible that the hearts are between two Fingers of the Hand.This statement entails the concept of Hulإ«l, and that Allah’s Fingers are there in the chest of every person.We say: This is lying about the Salaf who never applied such Ta’wؤ«l, nor did they say that the Hadؤ«th is a metaphor for Allah’s authority and His control of the hearts. Rather, they said: we affirm that Allah Almighty has fingers, and that every human heart is between two fingers of Allah truly. This, however, never entails the concept of Hulإ«l.Being in a position between two things does not necessarily entail touching and direct contact. Consider Allah’s saying,{and the clouds controlled between the heaven and earth}[Al-Baqarah: 104]Does this statement entail that the clouds are sticking to the heaven and earth?It does not. The hearts of all mankind are – as said by our Prophet (may Allah’s peace and blessings be upon him) who is the most knowledgeable of Allah – between two fingers of the Fingers of the Most Merciful. This does not mean that there is physical contact. Instead, we say as our Prophet (may Allah’s peace and blessings be upon him) said. We also emphasize that this is a truth that involves no Ta’wؤ«l.
“Verily, the hearts of the sons of Adam are between two fingers of the Fingers of the Most Compassionate.”
You said that the intended meaning is that Allah Almighty controls the hearts, and it is not possible that the hearts are between two Fingers of the Hand.
This statement entails the concept of Hulإ«l, and that Allah’s Fingers are there in the chest of every person.
We say: This is lying about the Salaf who never applied such Ta’wؤ«l, nor did they say that the Hadؤ«th is a metaphor for Allah’s authority and His control of the hearts. Rather, they said: we affirm that Allah Almighty has fingers, and that every human heart is between two fingers of Allah truly. This, however, never entails the concept of Hulإ«l.
Being in a position between two things does not necessarily entail touching and direct contact. Consider Allah’s saying,
{and the clouds controlled between the heaven and earth}
[Al-Baqarah: 104]
Does this statement entail that the clouds are sticking to the heaven and earth?
It does not. The hearts of all mankind are – as said by our Prophet (may Allah’s peace and blessings be upon him) who is the most knowledgeable of Allah – between two fingers of the Fingers of the Most Merciful. This does not mean that there is physical contact. Instead, we say as our Prophet (may Allah’s peace and blessings be upon him) said. We also emphasize that this is a truth that involves no Ta’wؤ«l. |