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 AHLU AS-SUNNAH WITH REGARD TO ALLAH'S ATTRIBUTES

استعرض الموضوع السابق استعرض الموضوع التالي اذهب الى الأسفل 
كاتب الموضوعرسالة
الموحده
مشرف


عدد الرسائل : 664
تاريخ التسجيل : 22/06/2008

مُساهمةموضوع: AHLU AS-SUNNAH WITH REGARD TO ALLAH'S ATTRIBUTES   الثلاثاء 3 مارس - 15:32

THE POSITION OF AHLU AS-SUNNAH WITH REGARD TO
ALLAH'S ATTRIBUTES

The Prophet (sas) said: "The best of generations is my generation. It is followed (in superiority) by the one which comes after it, then the one which comes after that, then the one which comes after that."

Ahlu As-Sunna acknowledge and believe that Allah ta'ala is completely unlike and cannot be compared to any created being, neither in His essence, His attributes, His actions or His names. All of His names are glorious, and all of His attributes are attributes of perfection and absolute greatness. The ultimate and most concise proof of the position of ahlu as-sunnah is found in the verse cited earlier, in which Allah says:

[There is nothing whatsoever similar to Him, and He is the Hearer, the Seer.] Ash-Shooraa/11

This verse contains a negation which is followed immediately by an affirmation. The fact that Allah negates the possibility of anything or anyone being comparable or like Him, and follows that immediately with he affirmation of two of His glorious names and perfect attributes, puts an absolute end to the confusing arguments and sophistries of the innovators in the area of Allah's names/attributes. When one comprehends fully the meaning of this verse and contemplates it, it is alone is sufficient for an understanding of this issue. It is further supported by the following verses:

[He knows all that is in front of them and all that is behind them, and they are incapable of encompassing Him with their knowledge.] Taha/110

[He knows all that is in front of them and all that is behind them, and they can encompass nothing of his knowledge (with their understanding) except what He so wills.] Al-Baqarah/ 255

The author said elsewhere:

those who used their imaginations, (2) those who distort meanings through non-apparent interpretation, and (3) those who postulate ignorance of their meanings on the part of the Prophet (sas) and the believers.

The imaginers are the philosophers and those who followed their path among sophists (Al-Mutakallimeen) and sufis. The essence of their position is that they say: "All that the Prophet (sas) has mentioned to us in the area of belief in Allah and the last day is just an imaginary conception of the realities delivered in a form that the masses could benefit from, but which do not make any of that reality clear or guide the creation to an understanding of them."

Beyond this, they fall into two groups: One group says that the Prophet (sas) did not have true knowledge of these realities, and they say that some of the later philosophers and spiritual seekers after him have arrived at this knowledge! They place some of the supposed "awliyaa'" on a higher lever than the commissioned messengers! This is the belief of the many of the sufis and the Shi'a. Another group says that while the Prophet (sas) had knowledge of these realities, he did not make them clear to the people. In fact, they claim that he taught them meanings actually at odds with the realities which he understood because that was what was beneficial to them. Thus, their argument is that it was required of the Prophet (sas) to call the people to belief in Allah having attributes that they could understand, to the resurrection of our bodies on Qiyama, to eating and drinking in Al-Jannah, not because these things are real, but because it would not have been possible to call the people except with such things. Thus they allege that the Prophet (sas) was ordered to lie to the people "for their own good". As for the practical applications and laws of Islam, they go two different ways: some accept their obligation upon them, while others say that they only apply to some people or that they apply to the common masses, but that certain special individuals become exempt from their requirements.

Those who distort by allegorical interpretation say that the Prophet (sas) did not intend, in these texts dealing with Allah's attributes, that people should believe untruths; rather, he intended with them certain meanings which, however, he did not make clear, or did he point them in their direction. Rather, he wanted them to seek and attempt to know the realities with their minds, and then to fit the texts through interpretation to the meanings at which they arrive. In their belief, the teachings of the Prophet (sas) were nothing more than a test or a requirement of them to seek to know the truth from other sources, and not from him (sas).

Those who postulate ignorance (and there are many of them who claim adherence to the sunnah) claim that the Prophet (sas) did not know the meanings of the revelations about Allah's attributes, nor did Jibreel. According to this, the Prophet (sas) spoke to us with things which he himself did not understand. They cite Allah's statement that:

[None knows their true meanings (or interpretation) except Allah.]

This is basically a correct position, except for the fact that they failed to differentiate between meaning and interpretation (i.e. tafsir).
الرجوع الى أعلى الصفحة اذهب الى الأسفل
 
AHLU AS-SUNNAH WITH REGARD TO ALLAH'S ATTRIBUTES
استعرض الموضوع السابق استعرض الموضوع التالي الرجوع الى أعلى الصفحة 
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