allah has a face

However, those mushabbihah who liken Allah to the creation say, "We do not interpret, but rather we go by the literal meaning," and hence (they say) wajhahu means "His face. He addressed them with: "Your saying, 'we take it by its literal meaning and it is incomprehensible' is contradictory in itself. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. They said Suratal-Hadid, ayah 4. means: [Allah knows about you wherever you are. Al-Bukhariyy related that the Prophet made a du^a' (a supplication) for Ibn ^Abbas. Allah always has a solution for every problem, a light for every shadow, a relief for every sorrow and a plan for every tomorrow. Moreover, they say that Allah 'sits' but we do not know 'how' His 'sitting' is. ]Surat al-An^am, ayah 61. refers to the fawqiyyah (aboveness) of subjugation, meaning: [All are subjugated to Allah. Yet, the mushabbihah insist on taking the literal meaning and attribute 'the shin' to Allah, by saying saq literally means 'shin. Allah has a face also you can look at him (Quran / Hadith) [Some] faces, that Day, will be radiant, Looking at their Lord (75:22-23) Every one upon it will disappear while your lords face will remain full of majesty and splendor." Discuss the merits of ideas - don't attack people. Some have said that it means the religion of Allah and His worship. Instead, they understood that these ayat have meanings that befit Allah, and that it is impossible that they would have sensuous and physical meanings that do not befit Allah. "We ask Allah to keep us steadfast on the correct path and creed of the Islamic scholars among the Salaf and the Khalaf. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. We seek refuge with Allah from falling into the trap of apostasy, because the Prophet, sallallahu ^alayhi wa sallam, said in the hadith related by at-Tirmidhiyy: This means: <> This is a place that only the kuffar will reach.Be extremely observant of what you utter, for Allah, ta^ala said in Surat Qaf, ayah 18 : which means: [Every word that a person utters will be written down by the two angels, Raqib and ^Atid.] They try to escape the contradiction by camouflaging it, saying that Allah has a 'face' but without countenance; and Allah has a 'direction' which is above, but we do not know 'how' it is; and Allah has a 'shin,' but we do not know 'how' His 'shin' is. Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Moreover, they say that Allah 'sits' but we do not know 'how' His 'sitting' is.The great Hanafiyy linguist and scholar of hadith, Imam Murtada az-Zabidiyy, in his book, Ithafus-Sadatil-Muttaqin, refuted those who reject acceptable meanings be assigned to the ayat which are mutashabihat and insist on taking them by their literal meanings. "Rest assured that the methodologies of both the Salaf and the Khalaf are correct and neither of them attribute anything to Allah that does not befit Him. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat. "So the mushabbihah insist on taking the literal meanings of the mutashabihatayat. Praise be to Allah the Lord of the Worlds, the One Who is clear of resembling the creation, all non­ befitting attributes, and all which the blasphemers unrightfully say about Him. He said: "In essence they are slandering the office of Prophethood; they are claiming that the Prophet did not know the meaning of the attributes of Allah that were revealed to him; and they are claiming he called the creation to believe in that of which he was ignorant." A good example is the saying of Imam ash-Shafi^iyy: which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." )The hadith of the Prophet related by al­Bukhariyy was explained and affirmed by Imam Malik: as a descent of mercy and not that of movement. Yet, the mushabbihah insist on taking the literal meaning; they say the term, wajh, means 'face. Likewise, the hadith of the Prophet, sallallahu ^alayhi wa sallam: means: <> Yet, the mushabbihah insist on taking the literal meaning--saying the hadith means: "Allah, Who occupies the heavens, will be merciful to you. 'Similarly, if ayah 12 in Suratat-Tahrim: was taken literally, it would mean that Allah blew part of His Soul into ^Isa (Jesus.).) So, know firmly, that the Qur'an contains two types of ayat: Muhkamat Ayat (verses) and Mutashabihat Ayat. 'If taken literally, ayah 22 in Suratal-Fajr: would mean: "Your Lord comes." the answer would be, 'Like this or that.' Movement, coming to rest, and sitting are among the attributes of bodies. So the statement of those who say "Allah sits on the throne but we do not know how," is rejected on the basis of what these scholars said.Anyone with a sound mind knows that sitting, no matter how it is, is an attribute of bodies. Following this method, one would say: "His istiwa' means 'He preserves the throne,' His yad means 'His Care,' His wajh means 'His Self,' 'His Dominion,' or 'His Qiblah.'". Press question mark to learn the rest of the keyboard shortcuts. 2 minutes ago. New User. Praise be to Allah, the Lord of the worlds, Who does not resemble the creation. Informations sur votre appareil et sur votre connexion Internet, y compris votre adresse IP, Navigation et recherche lors de l’utilisation des sites Web et applications Verizon Media. Foremost, by this claim of theirs they are contradicting the Prophet, sallallahu ^alayhi wa sallam. There is none.]. In simple terms, one correct way of explaining the mutashabihat ayat in the Qur'an is to say one believes in them according to the meaning that Allah willed without saying what that meaning is; and without a 'how,' i.e., without attributing to Allah sitting, standing, occupying places, sensuous attributes, or any of the meanings that apply to humans and other creations. I am a bot, and this action was performed automatically. However, they camouflage it by saying that he has a 'hand,' not like the hands of the creation and a 'shin' not like the shins of creation and a physical istiwa', that we cannot comprehend. 16-Clarify the proof concerning the blasphemy of the one who curses Allah. Yet, the mushabbihah insist on taking the literal meaning, and they say that Allah smiles, or laughs.In Surat al-Qalam, ayah 42, Allah said: The scholars of the Salaf explained the term saq by 'hardship,' and the ayah to mean 'a day of anguish and hardship.'

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